X78n1539_法華靈驗傳

卍新續藏第 78 冊 No. 1539 法華靈驗傳

法華靈驗傳目次

捲上 　園苡呈祥　天花現瑞 　妙字始成便生勝處　題目才寫已脫冥司 　　第一段　序品 　唱題之頃地獄皆空　買紙之時天堂已化 　國王布發　天帝賜金 　　第二段法說周　方便品 　亡婦生天　神人指路 　蓮開臘月　佛記天宮 　　第三段　比喻品　信解品　藥草喻品 　　　授記品 　經卷重而罪案輕　時患痊而壽笇永 　夜明如晝　時雨普沾 　爐香不熱而自熏　瞽叟無目而能睹 　　第四段因緣周　化城喻品 　羽族慣聞而便脫業軀　比丘闇誦而得離鬼難 　感悟前生之師弟　通交二世之爺孃 　　第五段　五百弟子授記品 　　　授學無學人記品 　野雉忽爾轉身　閻王聳然彈指 　融酥滿器　兵衛盈庭 　神人警寢而進船　天帝收經而入藏 　　第六段　法師品　見寶塔品 　鬼莫能害　舌不可耕 　皂客還送本錢　仙翁特請一品 　空中彈指　座上生香 　　第七段　提婆達多品　勸花座 　身托蓮胎　名標花座 　聖僧教誦　海神請聞 　鴿受人身　鬼脫廁報 　　第八段　安樂行品 　龍天請講　鬼虎欽風 　仙鶴來儀　野雞轉報 　瓶水自滿　異香普熏 　經字放光　鴆毒無驗 　　第九

【現代漢語翻譯】 現代漢語譯本 法華靈驗傳 目次

捲上 園苡呈祥，天花現瑞 妙字始成便生勝處，題目才寫已脫冥司 第一段 序品 唱題之頃地獄皆空，買紙之時天堂已化 國王布發，天帝賜金 第二段 法說周 方便品 亡婦生天，神人指路 蓮開臘月，佛記天宮 第三段 比喻品 信解品 藥草喻品 授記品 經卷重而罪案輕，時患痊而壽笇永 夜明如晝，時雨普沾 爐香不熱而自熏，瞽叟無目而能睹 第四段 因緣周 化城喻品 羽族慣聞而便脫業軀，比丘闇誦而得離鬼難 感悟前生之師弟，通交二世之爺孃 第五段 五百弟子授記品 授學無學人記品 野雉忽爾轉身，閻王聳然彈指 融酥滿器，兵衛盈庭 神人警寢而進船，天帝收經而入藏 第六段 法師品 見寶塔品 鬼莫能害，舌不可耕 皂客還送本錢，仙翁特請一品 空中彈指，座上生香 第七段 提婆達多品 勸花座 身托蓮胎，名標花座 聖僧教誦，海神請聞 鴿受人身，鬼脫廁報 第八段 安樂行品 龍天請講，鬼虎欽風 仙鶴來儀，野雞轉報 瓶水自滿，異香普熏 經字放光，鴆毒無驗 第九段 法華靈驗傳目錄

捲上 園苡(一種蔬菜)呈祥，天花現瑞 妙字剛寫成就便往生殊勝之處，僅僅寫下題目就已經脫離地獄 第一段 《序品》 唱唸題目的時候地獄都空了，購買經書紙張的時候天堂已經化生 國王散發供養，天帝賜予黃金 第二段 法說周 《方便品》 去世的妻子往生天界，神人指引道路 臘月蓮花盛開，佛陀授記在天宮 第三段 《比喻品》、《信解品》、《藥草喻品》、《授記品》 經卷沉重而罪案減輕，當時的疾病痊癒而壽命延長 夜晚明亮如白晝，及時的雨水普遍沾溉 爐中的香不點燃也能自己散發香味，瞎眼的老人沒有眼睛也能看見 第四段 因緣周 《化城喻品》 鳥類習慣聽聞佛法便脫離惡道之身，比丘默默背誦就能脫離鬼的災難 感悟前世的師兄弟，溝通兩世的父母 第五段 《五百弟子授記品》、《授學無學人記品》 野雞忽然轉身，閻王驚訝地彈指 融化的酥油盛滿容器，士兵站滿庭院 神人提醒睡覺的人而登上船，天帝收藏經書放入寶藏 第六段 《法師品》、《見寶塔品》 鬼不能加害，舌頭不能耕種 皂隸退還本錢，神仙特意請求一品經書 空中彈指，座位上散發香氣 第七段 《提婆達多品》、《勸花座》 身體寄託于蓮花胎中，名字標在蓮花座上 聖僧教導背誦，海神請求聽聞 鴿子轉世為人，鬼脫離廁所的報應 第八段 《安樂行品》 龍天請求講法，鬼虎敬佩風範 仙鶴飛來朝拜，野雞傳遞訊息 瓶中的水自己滿了，奇異的香氣普遍薰染 經書文字放出光明，鴆毒沒有效果 第九段

【English Translation】 English version Table of Contents of the 'Records of Miraculous Experiences of the Lotus Sutra'

Volume 1 Garden Lettuce Presents Auspicious Signs, Heavenly Flowers Manifest Omens The Wondrous Characters Just Formed, Immediately Reborn in a Superior Realm; The Title Just Written, Already Freed from the Netherworld Section 1: Chapter of Introduction At the Moment of Chanting the Title, All Hells are Empty; At the Time of Buying Paper, Paradise has Already Transformed The King Spreads His Hair, The Heavenly Emperor Bestows Gold Section 2: Cycle of Dharma Exposition, Chapter of Expedient Means Deceased Wife Reborn in Heaven, Divine Being Points the Way Lotus Blooms in the Twelfth Month, Buddha Predicts Rebirth in the Heavenly Palace Section 3: Chapter of Parables, Chapter of Faith and Understanding, Chapter of the Parable of the Medicinal Herbs, Chapter of Prophecies The Sutra Scroll is Heavy, but the Criminal Record is Light; The Illness is Cured in Time, and the Lifespan is Extended Night is Bright as Day, Timely Rain Falls Universally The Incense in the Censer is Not Hot, but Naturally Perfumes; The Blind Old Man Has No Eyes, but Can See Section 4: Cycle of Causes and Conditions, Chapter of the Parable of the Phantom City Winged Creatures Habitually Hear and Then Shed Their Karmic Bodies; Bhikshus Silently Recite and Obtain Freedom from Ghostly Difficulties Enlightenment of Teacher and Disciple from a Previous Life, Communication Between Parents of Two Lifetimes Section 5: Chapter of Prophecies for the Five Hundred Disciples, Chapter of Prophecies for Those with Learning and Those Beyond Learning The Wild Pheasant Suddenly Turns Around, Yama Startles and Snaps His Fingers Melted Ghee Fills the Vessel, Soldiers Fill the Courtyard A Divine Being Alerts the Sleeper and Boards the Ship, The Heavenly Emperor Collects the Sutra and Enters the Treasury Section 6: Chapter of the Teacher of the Dharma, Chapter of the Appearance of the Jeweled Stupa Ghosts Cannot Harm, The Tongue Cannot Be Plowed The Constable Returns the Original Capital, The Immortal Elder Specifically Requests a Chapter Snapping Fingers in the Air, Fragrance Arises from the Seat Section 7: Chapter of Devadatta, Encouragement of the Flower Seat The Body Entrusted to the Lotus Womb, The Name Marked on the Flower Seat A Holy Monk Teaches Recitation, The Sea God Requests to Hear A Pigeon Receives a Human Body, A Ghost Escapes the Retribution of the Toilet Section 8: Chapter of Peaceful Practices Dragons and Gods Request a Discourse, Ghosts and Tigers Revere the Wind Celestial Cranes Come to Pay Homage, Wild Chickens Relay the Message The Water in the Bottle Fills Itself, Strange Fragrance Universally Perfumes The Sutra Characters Emit Light, Poison of the Zhen Bird is Ineffective Section 9

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段　從地涌出品　如來壽量品 　　　分別功德品 　冥授補闕　帝親試通 　賜壽題肩　應病授藥 　相師已定豈期延壽　天帝邀相卻向西方 卷下 　湖州天下上座 　　第十段　隨喜功德品　法師功德品 　埋即生蓮　舌常諷典 　窯瓦便作蓮花而警俗　函經化為草束而拯生 　經一通而更不忘　發三剪而輒自長 　　第十一段　常不輕品　如來神力品 　　　囑累品 　芝生墓側　蓮出舌根 　舍利流出于金文　光明照耀于寶塔 　瓶水冬溫夏冷　天兵匝地盈空 　　第十二段　藥王菩薩本事品 　自識前身　難通二字 　檀香遠達　佛手親摩 　藥精入懷　池水療病 　癩瘡即愈　氣分郁增 　急疾乃瘳　大風亦利 　　第十三段　妙音菩薩品 　亡母脫苦　神人住空 　水不能漂　尸不生臭 　虎吼退賊　字化為金 　　第十四段　普門品 　火不能燒　水不能漂(二章) 　脫羅剎難　黑風吹其船舫 　刀段段壞(二章)　枷鎖自脫(二章) 　賊不能害(二章)　求男得男 　現身說法　顯童女身 　顯比丘尼身 　　第十五段　陀羅尼品　妙莊嚴王品 　　　普賢勸發品 　崇自出竇　鬼乃扣頭 　閻王指送第四天　菩薩來乘六牙象 　　第十六段 　幼尼誦出真詮　侍女冥通梵部 　舟人護涉　

【現代漢語翻譯】 現代漢語譯本 段　從地涌出品（Cong Di Yong Chu Pin，從地涌出品）　如來壽量品（Ru Lai Shou Liang Pin，如來壽量品） 　　　分別功德品（Fen Bie Gong De Pin，分別功德品） 　冥授補闕，帝親試通 　賜壽題肩，應病授藥 　相師已定豈期延壽，天帝邀相卻向西方 卷下 　湖州天下上座 　　第十段　隨喜功德品（Sui Xi Gong De Pin，隨喜功德品）　法師功德品（Fa Shi Gong De Pin，法師功德品） 　埋即生蓮，舌常諷典 　窯瓦便作蓮花而警俗，函經化為草束而拯生 　經一通而更不忘，發三剪而輒自長 　　第十一段　常不輕品（Chang Bu Qing Pin，常不輕品）　如來神力品（Ru Lai Shen Li Pin，如來神力品） 　　　囑累品（Zhu Lei Pin，囑累品） 　芝生墓側，蓮出舌根 　舍利流出于金文，光明照耀于寶塔 　瓶水冬溫夏冷，天兵匝地盈空 　　第十二段　藥王菩薩本事品（Yao Wang Pu Sa Ben Shi Pin，藥王菩薩本事品） 　自識前身，難通二字 　檀香遠達，佛手親摩 　藥精入懷，池水療病 　癩瘡即愈，氣分郁增 　急疾乃瘳，大風亦利 　　第十三段　妙音菩薩品（Miao Yin Pu Sa Pin，妙音菩薩品） 　亡母脫苦，神人住空 　水不能漂，尸不生臭 　虎吼退賊，字化為金 　　第十四段　普門品（Pu Men Pin，普門品） 　火不能燒，水不能漂(二章) 　脫羅剎難，黑風吹其船舫 　刀段段壞(二章)，枷鎖自脫(二章) 　賊不能害(二章)，求男得男 　現身說法，顯童女身 　顯比丘尼身 　　第十五段　陀羅尼品（Tuo Luo Ni Pin，陀羅尼品）　妙莊嚴王品（Miao Zhuang Yan Wang Pin，妙莊嚴王品） 　　　普賢勸發品（Pu Xian Quan Fa Pin，普賢勸發品） 　崇自出竇，鬼乃扣頭 　閻王指送第四天，菩薩來乘六牙象 　　第十六段 　幼尼誦出真詮，侍女冥通梵部 　舟人護涉

【English Translation】 English version Section: Chapter on the Appearance from the Earth (Cong Di Yong Chu Pin), Chapter on the Duration of Life of the Thus Come One (Ru Lai Shou Liang Pin), Chapter on Discriminating the Merits and Virtues (Fen Bie Gong De Pin) Secretly bestowing what is lacking, the Emperor himself tests understanding. Bestowing longevity and inscribing the shoulder, administering medicine according to the illness. The physiognomist had already determined, how could one expect extended life? The Heavenly Emperor invites the physiognomist but turns towards the West. Volume Down The foremost seat in the world at Lake Prefecture. Section 10: Chapter on Rejoicing in Accordance with Merit and Virtue (Sui Xi Gong De Pin), Chapter on the Merit and Virtue of a Dharma Master (Fa Shi Gong De Pin) Buried, immediately lotus flowers grow; the tongue constantly recites scriptures. Kiln tiles then become lotus flowers to warn the common people; a scripture box transforms into a bundle of grass to save beings. Passing through a scripture once and never forgetting; cutting the hair three times and it always grows back. Section 11: Chapter on the Bodhisattva Never Disparaging (Chang Bu Qing Pin), Chapter on the Spiritual Powers of the Thus Come One (Ru Lai Shen Li Pin), Chapter on Entrustment (Zhu Lei Pin) Sesame grows beside the tomb; lotus flowers emerge from the root of the tongue. Sharira flows out from golden script; bright light shines upon the jeweled stupa. The water in the bottle is warm in winter and cold in summer; heavenly soldiers fill the earth and sky. Section 12: Chapter on the Past Affairs of Bodhisattva Medicine King (Yao Wang Pu Sa Ben Shi Pin) Recognizing one's former life; difficult to understand the two characters. Sandalwood incense reaches far; the Buddha's hand personally strokes. The essence of medicine enters the bosom; the pond water cures illness. Leprosy sores are immediately healed; the flow of energy is exuberantly increased. Sudden illnesses are cured; great winds are also beneficial. Section 13: Chapter on Bodhisattva Wonderful Sound (Miao Yin Pu Sa Pin) The deceased mother escapes suffering; a divine person dwells in the sky. Water cannot drown; the corpse does not generate odor. A tiger's roar repels thieves; characters transform into gold. Section 14: Universal Gate Chapter (Pu Men Pin) Fire cannot burn; water cannot drown (two verses). Escaping the difficulty of Rakshasa; black winds blow their ships. Knives break into pieces (two verses); shackles fall off by themselves (two verses). Thieves cannot harm (two verses); seeking a son, one obtains a son. Manifesting a body to expound the Dharma; manifesting the body of a maiden. Manifesting the body of a Bhikshuni (female monastic). Section 15: Dharani Chapter (Tuo Luo Ni Pin), Chapter on King Wonderful Adornment (Miao Zhuang Yan Wang Pin), Chapter on Universal Worthy's Encouragement to Generate Resolution (Pu Xian Quan Fa Pin) A mound emerges from the hole by itself; ghosts then knock their heads. Yama points and sends to the Fourth Heaven; Bodhisattvas come riding on six-tusked elephants. Section 16 A young nun recites the true explanation; a maidservant secretly understands the Brahma section. A boatman protects and ferries across.

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天樂來迎 　深敬辯山人之精書　堪歌崔牧伯之慶會 　光明出於口角　菡萏生於舌根 　寶巖徒之或講或疑　蓮華院之若讀若說 　珍禽顯瑞　亡妹告徴 　誦舌長存　燒經不改 　經無一字　爪生五花 　　第十七段 　誦舌長存　燒經不改 　經無一字　爪生五花 　䟦

法華靈驗傳目次(終)

No. 1539

法華靈驗傳捲上

法華靈驗傳有大唐藍谷沙門慧詳所撰弘贊傳十卷。大宋朝四明沙門宗曉所撰現應錄四卷。又有本朝真凈國師所撰海東傳弘錄四卷。今歷覽此三傳。抄錄其中最為奇特事。合成二卷。以勸發後來。兩卷合百七奇異。

觀識沙門釋　了圓錄

園苡呈祥(苡音以。香草也)

法師鳩摩羅什。此云童壽。龜(音丘)茲國人。七歲出家。日誦千偈。其母攜至月支國。見一羅漢曰。此沙彌年至三十五。當大弘佛教度無數人。每唯其言。一日謂曰。方等深教應大闡真丹。唯爾之力。時符堅據關中。太史奏云。有德星現外國分野。當有大智人入輔中國。堅曰。朕聞西域有羅什。將非是耶。即遣呂光率兵伐龜茲國。光既獲什。回至涼州。聞符堅為姚萇所害。乃據關外僭號後涼。萇崩。子興襲位。廟庭俄生連理樹。逍遙園蔥變為苡。以為祥瑞。遂伐呂光。迎

【現代漢語翻譯】 現代漢語譯本 天樂來迎 深敬辯山人之精書，堪歌崔牧伯之慶會。 光明出於口角，菡萏生於舌根。 寶巖徒之或講或疑，蓮華院之若讀若說。 珍禽顯瑞，亡妹告徴。 誦舌長存，燒經不改。 經無一字，爪生五花。 第十七段 誦舌長存，燒經不改。 經無一字，爪生五花。 跋 《法華靈驗傳》目次（終） No. 1539 《法華靈驗傳》捲上 《法華靈驗傳》有大唐藍谷沙門慧詳所撰《弘贊傳》十卷，大宋朝四明沙門宗曉所撰《現應錄》四卷，又有本朝真凈國師所撰《海東傳弘錄》四卷。今歷覽此三傳，抄錄其中最為奇特事，合成二卷，以勸發後來。兩卷合百七奇異。 觀識沙門釋了圓錄 園苡呈祥（苡音以，香草也） 法師鳩摩羅什（Kumarajiva），此云童壽，龜茲（Kucha）國人。七歲出家，日誦千偈。其母攜至月支國（Yuezhi），見一羅漢曰：『此沙彌年至三十五，當大弘佛教度無數人。』每唯其言。一日謂曰：『方等深教應大闡真丹，唯爾之力。』時符堅據關中，太史奏云：『有德星現外國分野，當有大智人入輔中國。』堅曰：『朕聞西域有羅什，將非是耶？』即遣呂光率兵伐龜茲國。光既獲什，回至涼州，聞符堅為姚萇所害，乃據關外僭號後涼。萇崩，子興襲位。廟庭俄生連理樹，逍遙園蔥變為苡，以為祥瑞，遂伐呂光，迎

【English Translation】 English version Heavenly Music Welcomes Deep respect for the refined writings of Bian Shanren, worthy of singing the celebratory gathering of Cui Mubai. Light emanates from the mouth and corners of the lips, lotus blossoms grow from the root of the tongue. The disciples of Baoyan sometimes lecture and sometimes doubt, those of Lotus Flower Temple seem to read and seem to speak. Rare birds manifest auspicious signs, the deceased younger sister announces omens. The reciting tongue endures, the burned scriptures remain unchanged. The scripture contains not a single word, five-petaled flowers grow from the fingernails. Section Seventeen The reciting tongue endures, the burned scriptures remain unchanged. The scripture contains not a single word, five-petaled flowers grow from the fingernails. Postscript Table of Contents of the Records of Miraculous Events of the Lotus Sutra (End) No. 1539 Scroll 1 of the Records of Miraculous Events of the Lotus Sutra The Records of Miraculous Events of the Lotus Sutra include the 'Hong Zan Zhuan' in ten scrolls, compiled by the Shramana Huixiang of Lan Valley in the Great Tang Dynasty; the 'Xian Ying Lu' in four scrolls, compiled by the Shramana Zongxiao of Siming in the Great Song Dynasty; and the 'Haidong Zhuan Hong Lu' in four scrolls, compiled by the National Teacher Zhenjing of this dynasty. Now, having reviewed these three records, I have copied the most extraordinary events among them and compiled them into two scrolls to encourage those who come later. The two scrolls contain a total of one hundred and seven extraordinary events. Recorded by Shramana Shile Yuan, who observes and discerns. Garden Yi Presents Auspiciousness (Yi is pronounced 'yi', a fragrant herb) The Dharma Master Kumarajiva (Kumarajiva), which translates to 'Child Longevity', was a native of the Kingdom of Kucha (Kucha). He left home at the age of seven and recited a thousand gathas daily. His mother took him to the Yuezhi (Yuezhi) Kingdom, where she saw an Arhat who said, 'This Shramana will reach the age of thirty-five and will greatly propagate Buddhism, saving countless people.' She always heeded his words. One day, he said, 'The profound teachings of Vaipulya (Vaipulya) should be greatly expounded in China, and only you have the power to do so.' At that time, Fu Jian occupied Guanzhong, and the Grand Astrologer reported, 'A virtuous star has appeared in the foreign territory, and a person of great wisdom will enter and assist China.' Fu Jian said, 'I have heard that there is Kumarajiva in the Western Regions. Could it be him?' He immediately sent Lü Guang to lead troops to attack the Kingdom of Kucha. Guang captured Kumarajiva and returned to Liangzhou. He heard that Fu Jian had been killed by Yao Chang, so he claimed the title of Later Liang outside the pass. When Chang died, his son Xing succeeded him. Suddenly, a conjoined tree grew in the temple courtyard, and the scallions in Xiaoyao Garden turned into yi, which was considered an auspicious sign. Therefore, he attacked Lü Guang and welcomed

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什入長安。待以以國師之禮。興于逍遙園引諸沙門聽什講說。辯通華夏。覽舊經與胡本乖誤。以弘始八年于草堂寺與僧䂮(音略。利也)等八百餘人。更集四方義學沙門二千餘人。對舊經考校。譯此妙法蓮華經一部七卷。什曰。所譯法華等經幸共流佈。若所譯無謬。愿焚軀后舌不焦爛。言訖而終。至於阇維。舌界不灰。委見梁僧傳及南山感通傳。韋天人曰。什公聰明善解大乘。彼自七佛已來傳譯。得法王之遺寄也。俗以陷戒為言。此不須疑。什位三賢。非悠悠者也。　出弘贊第二卷及現應錄上之一。

天花現瑞

梁武帝潛龍時。宅嘗七日七夜放光。帝曰非我所居。乃舍為寺。名為光宅。來法雲法師為主。雲師。義興陽羨人也。生時雲氣滿室。因以為名。七歲出家。更名法雲。云年在息慈雅尚經術。于妙法華研精累思品酌義理。始末昭覽。垂名梁代者也。嘗一寺講散此經。忽感天華狀如飛雪滿空而下。延于堂內升空不墜。講訖方去。有常供養僧學法雲師日夜發願。望得慧解。忽夢一僧云。云公燈明佛時已講此經。那可卒敵也。又夷陵縣漁人于網中得經一卷。是泥洹四法品。末題云。宋元徽二年王寶勝造奉光宅寺法雲師。以此勘之。元徽二年云公年始十歲。寺無光宅。此乃靈瑞預彰也。

妙字始成便生

【現代漢語翻譯】 現代漢語譯本：鳩摩羅什（Kumārajīva，一位來自龜茲的著名佛經翻譯家）進入長安（Cháng'ān，古都，今西安）。人們以國師之禮待他。他在逍遙園（Xiāoyáo Yuán）召集眾僧，聽他講解佛法。他精通華夏（Huáxià，古代中國的代稱）的語言文化。他發現舊譯的佛經與胡本（Húběn，指來自西域的梵文或其他語言的佛經版本）存在差異和錯誤。在弘始（Hóngshǐ，東晉年號）八年，他在草堂寺（Cǎotáng Sì）與僧䂮（Sēnglüè，音譯，意為『略』或『利』）等八百多人，以及從四方聚集來的兩千多名精通佛學的沙門（shāmén，出家修行的佛教徒），共同校對舊經，翻譯了這部《妙法蓮華經》（Miàofǎ Liánhuā Jīng，即《妙法蓮華經》）共七卷。鳩摩羅什說：『我所翻譯的《法華經》等經典，希望能夠廣泛流傳。如果我所翻譯的沒有錯誤，愿我焚身之後，舌頭不會焦爛。』說完就去世了。等到火化時，舌頭沒有燒成灰燼。詳細情況可見《梁僧傳》（Liáng Sēngzhuàn）和南山（Nánshān）的《感通傳》（Gǎntōng Zhuàn）。韋天人（Wéi Tiānrén，佛教護法神）說：『鳩摩羅什聰明睿智，善於理解大乘佛法。他從過去七佛（Qī Fó，過去出現的七位佛陀）以來就從事翻譯工作，得到了法王（Fǎwáng，佛的尊稱）的遺囑和寄託。』世俗之人用破戒來議論他，這是不須懷疑的。鳩摩羅什的地位是三賢（Sānxián，菩薩修行過程中的三個階段）之一，不是平庸之輩。 出自《弘贊》（Hóng Zàn）第二卷和《現應錄》（Xiàn Yīng Lù）上之一。

天花現瑞

梁武帝（Liáng Wǔdì，南朝梁的開國皇帝）還是潛龍（Qiánlóng，指未登基時的狀態）時，他居住的宅邸曾經連續七天七夜放出光芒。梁武帝說：『這不是我所能居住的地方。』於是將宅邸舍棄改為寺廟，名為光宅寺（Guāngzhái Sì）。後來法雲法師（Fǎyún Fǎshī）來擔任住持。法雲法師是義興陽羨（Yìxīng Yángxiàn，地名，今江蘇宜興）人。他出生時，雲氣充滿房間，因此取名為法雲。法雲從小就喜歡清靜高雅，精通經書。他對《妙法蓮華經》深入研究，反覆思考，品評其中的義理，從頭到尾都非常熟悉。他是梁代（Liáng Dài，南朝時期）的著名人物。曾經在寺廟講經時，忽然感到天空中飄落天花，形狀像飛雪一樣，佈滿天空，一直延伸到殿堂內，升到空中而不墜落。講經完畢后，天花才消失。有一位經常供養僧人、學習法雲法師的僧人，日夜發願，希望得到智慧和理解。忽然夢見一位僧人說：『法雲公在燃燈佛（Dēngdēng Fó，過去佛之一）時期就已經講解過這部經了，你怎麼能輕易勝過他呢？』又有夷陵縣（Yílíng Xiàn，地名，今湖北宜昌）的漁夫在漁網中得到一卷經書，是《泥洹經》（Níhuán Jīng，即《涅槃經》）的《四法品》（Sìfǎ Pǐn）。末尾題寫著：『宋元徽（Sòng Yuánhuī，南朝宋年號）二年，王寶勝（Wáng Bǎoshèng）製造，奉獻給光宅寺法雲師。』以此推算，元徽二年時，法雲公才十歲，而且當時還沒有光宅寺。這實在是靈瑞提前顯現啊。

『妙』字剛寫成，便出生

【English Translation】 English version: Kumārajīva (a renowned Buddhist scripture translator from Kucha) entered Chang'an (ancient capital, present-day Xi'an). He was treated with the respect due to a national preceptor. He gathered monks at Xiaoyao Garden (Xiāoyáo Yuán) to listen to his exposition of the Dharma. He was well-versed in the language and culture of Huaxia (Huáxià, an ancient name for China). He found discrepancies and errors between the old translations of Buddhist scriptures and the Húběn (Húběn, referring to Sanskrit or other language versions of Buddhist scriptures from the Western Regions). In the eighth year of Hongshi (Hóngshǐ, reign era of the Eastern Jin Dynasty), at Caotang Temple (Cǎotáng Sì), together with Sēnglüè (Sēnglüè, transliteration, meaning 'brief' or 'benefit') and over eight hundred others, as well as more than two thousand learned shāmén (shāmén, Buddhist monks) gathered from all directions, they collated the old scriptures and translated this 'Wonderful Dharma Lotus Flower Sutra' (Miàofǎ Liánhuā Jīng, i.e., the 'Lotus Sutra') in seven volumes. Kumārajīva said, 'I hope that the scriptures such as the Lotus Sutra that I have translated will be widely disseminated. If there are no errors in my translations, may my tongue not be charred after my body is cremated.' After saying this, he passed away. When he was cremated, his tongue did not turn to ashes. Detailed information can be found in the 'Biographies of Eminent Monks of the Liang Dynasty' (Liáng Sēngzhuàn) and Nanshan's (Nánshān) 'Records of Spiritual Responses' (Gǎntōng Zhuàn). Weitianren (Wéi Tiānrén, a Buddhist guardian deity) said, 'Kumārajīva was intelligent and wise, and skilled at understanding Mahayana Buddhism. He has been engaged in translation work since the past seven Buddhas (Qī Fó, the seven Buddhas of the past), and has received the testament and entrustment of the Dharma King (Fǎwáng, an honorific title for the Buddha).' It is unnecessary to doubt the secular people's discussions of his breaking precepts. Kumārajīva's position is one of the Three Sages (Sānxián, three stages in the bodhisattva's path of cultivation), not an ordinary person. From the second volume of 'Extolling the Merits' (Hóng Zàn) and the first of 'Records of Manifest Responses' (Xiàn Yīng Lù).

Auspicious Appearance of Celestial Flowers

When Emperor Wu of Liang (Liáng Wǔdì, the founding emperor of the Liang Dynasty of the Southern Dynasties) was still a hidden dragon (Qiánlóng, referring to the state before ascending the throne), the residence where he lived once emitted light for seven days and seven nights. Emperor Wu of Liang said, 'This is not a place where I can reside.' Therefore, he abandoned the residence and converted it into a temple, named Guangzhai Temple (Guāngzhái Sì). Later, Dharma Master Fayun (Fǎyún Fǎshī) came to serve as the abbot. Dharma Master Fayun was from Yixing Yangxian (Yìxīng Yángxiàn, place name, present-day Yixing, Jiangsu). When he was born, clouds filled the room, hence the name Fayun. From a young age, Fayun liked tranquility and elegance, and was proficient in scriptures. He studied the 'Wonderful Dharma Lotus Flower Sutra' in depth, repeatedly pondered it, and commented on its meaning, being very familiar with it from beginning to end. He was a famous figure of the Liang Dynasty (Liáng Dài, period of the Southern Dynasties). Once, while lecturing on this sutra at a temple, he suddenly felt celestial flowers falling from the sky, shaped like snowflakes, filling the sky, extending into the hall, rising into the air without falling. After the lecture was finished, the celestial flowers disappeared. A monk who often made offerings to monks and studied Dharma Master Fayun made vows day and night, hoping to gain wisdom and understanding. Suddenly, he dreamed of a monk who said, 'The Venerable Fayun had already lectured on this sutra during the time of Dipamkara Buddha (Dēngdēng Fó, one of the past Buddhas), how can you easily surpass him?' Also, a fisherman from Yiling County (Yílíng Xiàn, place name, present-day Yichang, Hubei) obtained a scroll of scripture in his fishing net, which was the 'Four Dharmas Chapter' (Sìfǎ Pǐn) of the 'Nirvana Sutra' (Níhuán Jīng, i.e., the 'Nirvana Sutra'). At the end, it was inscribed: 'Made by Wang Baosheng (Wáng Bǎoshèng) in the second year of Song Yuanhui (Sòng Yuánhuī, reign era of the Song Dynasty of the Southern Dynasties), dedicated to Dharma Master Fayun of Guangzhai Temple.' Based on this, in the second year of Yuanhui, the Venerable Fayun was only ten years old, and there was no Guangzhai Temple at that time. This is truly an early manifestation of spiritual auspiciousness.

As soon as the character 'Wonderful' was written, it was born

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勝處

隋開皇中有僧慧超。立行卓爾。常誦法華。有一弟子年至志學病死齊。去泰山不遠。超往焚香具述來意。木偶人忽發聲言。師戒行精苦。所問敢不咨白。遂引至府君前。超白曰。弟子今在何處。君曰。在此。未有生處。超曰欲與相見得否。君即使領東行數十步。果得相見。因問苦樂如何。弟子曰。但被拘繫亦無苦樂。念生處未定。愿師升濟之。師曰作何功德。弟子乞造法華經一部。設齋一百員。師既歸。即書經飯僧。事訖復謁府君。相接如先。師陳所為。君曰。弟子師寫經題妙字始成。便生勝處。師曰生於何處。君曰還生齊郡王武家為男子。待三歲可往覓之。超過三年即往問言。檀越之子欲得相見。王氏抵拒不言有子。師具說府君之言。其妻在室語夫曰。法師靈感若此。可使見之。即抱兒子安限外。兒一見師走入懷抱悲泣良久。及年長大。志願出家還事超師。　靈瑞集。又出弘贊傳第十及現應錄。

題目才寫已脫冥司

隋釋行堅。常修禪觀。節操嚴甚。因事經游泰山。日夕入岳寺度霄。藉蒿草于廡下端坐誦經。可一更。忽見其神衣冠甚偉向堅合掌。堅問曰。世傳泰山治鬼是否。神曰弟子有之。堅曰。有兩同學僧已死。今在否。神問名字云。一人已生人間。一人在獄受對。師往見之。神遣使引

入墻院。見一人在火中呼號。形變不可識。而血肉焦臭。堅不忍觀。即還廡下復與神坐。堅曰。欲救是僧得否。神曰。可。能為寫法華經。必應得免。堅去。急報前愿。經寫裝畢。赍而就廟。神出如故。以事告之。神曰。師為寫經題目。彼已脫去。今生人間。然此處不潔。不宜安經。愿師還送人寺中供養。　大宋高僧傳。又出弘贊傳第十及現應錄。

第一段　序品唱題之頃地獄皆空買紙之時天堂已化國王布發天帝賜金

唱題之頃地獄皆空

左監門校尉李山龍。𠗦翊人也。唐武德中暴亡。過七日乃蘇云。初被一使追至閻王殿前。見囚徒數千。王問龍曰汝作何福業。答曰誦得法華經二卷。王稱大善。即命敷座請誦之。龍唱妙法蓮華經序品第一。王曰且止。龍便下座。顧諸囚徒皆乘空而去。王稱誦經之力使聞者皆得解脫。王即遣龍再生。又來使者引游諸獄。令見鐵城鑊湯等事。使者曰。汝今得脫皆經之力。汝歸當設我食。龍即許之。既蘇乃見親屬經營殯具。即遣備食於水邊。忽見三人謝曰。君不失信。言已而隱。　出太平廣記。

買紙之時天堂已化

洛州洛陽人河玄玲。龍朔二年終於京師。冥司遣為主簿。鱗德中玲鄉人死。之冥道與玲相見。玲問鄉人君何至此。答曰被追至此。玲云。我見案

【現代漢語翻譯】 現代漢語譯本 進入墻院，看見一人在火中呼號，形態變得無法辨認，血肉焦臭，堅禪師不忍觀看，就回到廂房，再次與神靈對坐。堅禪師說：『想要救這個僧人，可以嗎？』神靈說：『可以。如果能為他書寫法華經，必定能夠得到解脫。』堅禪師離開，趕緊按照之前的願望，將經書抄寫完畢，帶著經書來到廟裡。神靈像之前一樣出現，堅禪師將事情告訴他。神靈說：『禪師為您書寫經題的時候，那人已經脫離地獄，現在已經轉生到人間了。然而這裡已經變得不潔凈，不適合安放經書，希望禪師將經書送回寺廟中供養。』——出自《大宋高僧傳》，又見於《弘贊傳》第十及《現應錄》。

第一段 序品唱題之頃地獄皆空 買紙之時天堂已化 國王布發天帝賜金

唱題之頃地獄皆空

左監門校尉李山龍（官名），是𠗦翊（地名）人。唐朝武德年間突然死亡，過了七天才甦醒，說：『起初被一個使者追到閻王殿前，看見囚徒數千人。閻王問李山龍說：『你做了什麼福德善業？』李山龍回答說：『誦讀過《法華經》兩卷。』閻王稱讚說：『非常好。』就命令鋪設座位，請李山龍誦經。李山龍唱誦《妙法蓮華經·序品第一》。閻王說：『先停下。』李山龍便走下座位，回頭看那些囚徒都乘空飛走了。閻王稱讚誦經的力量，使聽到的人都能夠得到解脫。閻王就派遣李山龍再生。又有使者引導他遊覽各個地獄，讓他看見鐵城、鑊湯等景象。使者說：『你現在能夠脫離地獄，都是因為經書的力量。你回去后應當設齋供養我。』李山龍就答應了他。等到甦醒后，看見親屬正在準備殯葬用具，就讓他們在水邊準備食物。忽然看見三個人感謝他說：『您沒有失信。』說完就消失了。』——出自《太平廣記》。

買紙之時天堂已化

洛州洛陽人河玄玲（人名），龍朔二年死於京師，在陰間被任命為主簿。鱗德（年號）年間，河玄玲的同鄉死了，到了陰間與河玄玲相見。河玄玲問同鄉：『您為什麼會到這裡？』同鄉回答說：『是被追到這裡的。』河玄玲說：『我看見案卷』

【English Translation】 English version He entered the walled courtyard and saw a man wailing in the fire, his form changed beyond recognition, his flesh burning with a foul odor. Jian (a monk's name) could not bear to watch, so he returned to the side room and sat with the deity again. Jian said, 'Is it possible to save this monk?' The deity said, 'Yes. If one can write the Lotus Sutra for him, he will surely be freed.' Jian left and quickly fulfilled his previous vow. Once the sutra was written and prepared, he brought it to the temple. The deity appeared as before, and Jian told him what had happened. The deity said, 'When the master wrote the title of the sutra, that person had already escaped from hell and has now been reborn in the human realm. However, this place has become unclean and is not suitable for placing the sutra. I hope the master will return the sutra to the temple for offering.' - From 'Biographies of Eminent Monks of the Great Song Dynasty,' also found in 'Biography of Hongzan,' tenth volume, and 'Records of Manifestations'.

Section 1: The Hell Empties When the Title of the Chapter is Chanted; Paradise is Transformed When the Paper is Bought; The King Spreads His Hair; The Heavenly Emperor Bestows Gold

The Hell Empties When the Title of the Chapter is Chanted

Li Shanlong (a person's name), the Left Gate Commandant, was a native of 𠗦翊 (a place name). He died suddenly during the Wude era of the Tang Dynasty and revived after seven days, saying, 'Initially, I was chased by a messenger to the front of King Yama's hall, where I saw thousands of prisoners. King Yama asked Li Shanlong, 'What meritorious deeds have you done?' Li Shanlong replied, 'I have recited two volumes of the Lotus Sutra.' King Yama praised, 'Excellent!' He then ordered a seat to be prepared and invited Li Shanlong to recite the sutra. Li Shanlong chanted 'The Wonderful Dharma Lotus Flower Sutra, Chapter One: Introduction.' King Yama said, 'Stop for now.' Li Shanlong then stepped down from the seat and looked back at the prisoners, who were all flying away into the sky. King Yama praised the power of reciting the sutra, which allows those who hear it to be liberated. King Yama then sent Li Shanlong to be reborn. Another messenger led him to tour the various hells, showing him iron cities, cauldrons of boiling water, and other scenes. The messenger said, 'Your escape from hell is all due to the power of the sutra. When you return, you should prepare a feast for me.' Li Shanlong agreed. Upon awakening, he saw his relatives preparing funeral arrangements, so he had them prepare food by the water. Suddenly, he saw three people who thanked him, saying, 'You have not broken your promise.' They then disappeared.' - From 'Taiping Guangji'.

Paradise is Transformed When the Paper is Bought

He Xuanling (a person's name) of Luoyang, Luozhou, died in the capital in the second year of Longshuo. He was appointed as a registrar in the underworld. During the Linde era, a fellow villager of He Xuanling died and met He Xuanling in the underworld. He Xuanling asked his fellow villager, 'Why have you come here?' The fellow villager replied, 'I was chased here.' He Xuanling said, 'I saw the records'

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主逗留。君枉來也。放君還去。鄉人別玲將出。乃見同村嫗謂鄉人曰。君至此。豈不觀我受苦處耶。便見鑊湯涌沸烹煮罪人。嫗曰。君可語我夫。為我造法華經一部。脫蒙見許。卻後十日君可報我于村南水頭。鄉人既蘇。乃即喚其夫令為寫經。其夫急與買紙付人令寫。鄉人至前期日往到水邊。乃別見他嫗謂鄉人曰。君是前所囑寫經者乎。鄉人曰是也。嫗曰前者婦人夫為買紙之日已往生天。所以不獲赴期與君今日相見。故留言囑令我報君。言畢遂不獲見也。　出弘贊第十。

國王布發

大智度論云。昔天竺國有一阿蘭若比丘名摩訶羅。其國王嘗布發掩泥令比丘蹈過。又有比丘來白王言。此人不多讀經。何以大供養。王言。我曾一日夜半欲見此比丘。即往其所。見此比丘在窟中讀法華經。有一金色光明人乘白象。王合掌供養。我方親近彼即滅沒。我問大德。以我來故。金色光明人滅何耶。比丘言。此言遍吉菩薩。遍吉自言。若有人誦法華經。我當乘白象來教導之。我讀是經。遍吉自來矣。遍吉即法華經中普賢菩薩也。我聞是已禮足而退。是故我今常當供養。　出弘贊第九及現應錄第一卷。

天帝賜金

清信士陰明觀。丹陽小鄒村人也。少年曾經出家。無他行業。誦法華經一部。后遂還俗兼有妻子

【現代漢語翻譯】 現代漢語譯本 主逗留。您白跑一趟了。放您回去吧。鄉里人告別閻王將要出來時，看見同村的一個老婦人對鄉里人說：『您來到這裡，難道不看看我受苦的地方嗎？』隨即就看見一口大鍋，裡面的湯水沸騰，正在烹煮罪人。老婦人說：『您可以告訴我丈夫，為我抄寫一部《法華經》。如果能夠蒙受允許，十天之後您可以在村南邊的水邊回報我。』鄉里人醒來后，就立刻叫他的丈夫去抄經。他的丈夫趕緊買紙，交給別人去抄寫。鄉里人在約定的前一天來到水邊。又看見那個老婦人對鄉里人說：『您是之前囑託抄經的人嗎？』鄉里人說是的。老婦人說：『之前婦人的丈夫買紙的那天，她就已經往生到天上了。所以沒能赴約，今天與您相見。因此留下話囑咐我來告訴您。』說完就不見了。 出自《弘贊》第十。

國王布發

《大智度論》中說，過去天竺國有一位阿蘭若比丘（Aranya Bhiksu，住在寂靜處的比丘）名叫摩訶羅（Maharo）。他的國王曾經鋪開頭髮，蓋上泥土，讓比丘踩著過去。又有比丘來告訴國王說：『這個人不怎麼讀經，為什麼要這麼大的供養？』國王說：『我曾經有一天半夜想見這位比丘，就去了他那裡。看見這位比丘在石窟中讀《法華經》。有一位金色光明的人，乘坐著白象。我合掌供養。我剛一靠近，他就消失了。』我問大德（Dharmamitra，對僧人的尊稱）：『因為我來的緣故，金色光明的人才消失的嗎？』比丘說：『這位是遍吉菩薩（Samantabhadra Bodhisattva，普賢菩薩）。遍吉菩薩自己說過，如果有人誦讀《法華經》，我應當乘坐白象來教導他。我讀這部經，遍吉菩薩自然就來了。』遍吉菩薩就是《法華經》中的普賢菩薩。我聽了這些，就禮拜他的腳退下了。所以我現在常常應當供養他。 出自《弘贊》第九和《現應錄》第一卷。

天帝賜金

清信士（Upasaka，在家男居士）陰明觀，是丹陽小鄒村人。少年時曾經出家，沒有其他的行業，只是誦讀《法華經》一部。後來就還俗了，並且有了妻子。

【English Translation】 English version Master stayed. You came in vain. Let you go back. When the villager bid farewell to King Yama and was about to leave, he saw an old woman from the same village saying to the villager, 'You have come here, haven't you seen the place where I suffer?' Immediately, he saw a large cauldron with boiling soup, cooking sinners. The old woman said, 'Can you tell my husband to transcribe a copy of the 'Lotus Sutra' for me? If it can be granted, you can report back to me by the water's edge south of the village in ten days.' After the villager woke up, he immediately asked his husband to transcribe the sutra. Her husband quickly bought paper and gave it to someone to transcribe. The villager came to the water's edge the day before the agreed date. He saw the old woman again saying to the villager, 'Are you the one who was entrusted to transcribe the sutra?' The villager said yes. The old woman said, 'The day the woman's husband bought the paper, she had already been reborn in heaven. Therefore, she was unable to keep the appointment and meet you today. So she left a message instructing me to tell you.' After speaking, she disappeared. From 'Hong Zan' Tenth.

The King Spreads Hair

The 'Mahaprajnaparamita Sastra' says that in ancient India, there was an Aranya Bhiksu (Aranya Bhiksu, a monk living in a quiet place) named Maharo. His king once spread his hair and covered it with mud, allowing the Bhiksu to step over it. Another Bhiksu came and told the king, 'This person doesn't read the scriptures much, why such great offerings?' The king said, 'I once wanted to see this Bhiksu in the middle of the night, so I went to his place. I saw this Bhiksu reading the 'Lotus Sutra' in a cave. There was a golden, radiant person riding a white elephant. I joined my palms in worship. As soon as I approached, he disappeared.' I asked Dharmamitra (Dharmamitra, a respectful term for monks), 'Was it because of my arrival that the golden, radiant person disappeared?' The Bhiksu said, 'This is Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, Universal Virtue Bodhisattva). Samantabhadra Bodhisattva himself said that if someone recites the 'Lotus Sutra', I should ride a white elephant to guide him. I read this sutra, and Samantabhadra Bodhisattva naturally came.' Samantabhadra Bodhisattva is the Universal Virtue Bodhisattva in the 'Lotus Sutra'. After hearing this, I bowed at his feet and retreated. Therefore, I should always make offerings to him. From 'Hong Zan' Ninth and 'Xian Ying Lu' Volume One.

The Heavenly Emperor Bestows Gold

Upasaka (Upasaka, a lay male devotee) Yin Mingguan was from Xiaozou Village in Danyang. He had once left home as a monk in his youth, without any other occupation, only reciting one copy of the 'Lotus Sutra'. Later, he returned to lay life and had a wife.

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。家業農功。或被宮驅役。或居家力作。生業甚貧。衣食不繼。口恒誦經不曾暫息。除𥨊食祇承官私人事之外皆不棄日。在後忽于夜中聞空中有人喚陰明觀陰明觀。喚甚分明。觀起應諾。空中人又曰。汝起。我與汝金寶。寶在村南田東頭大黃蓮樹下。汝可往取。觀懷欣即起。呼其子持火及鍬钁共往田中。子見父將往。猶懷疑恨曰。那得忽爾夜中取金。阿翁狂顛。父固䟦去。及至樹下掘鑿。了不見金。兒又諫父。須臾之頃聞空中聲曰。可更近前。依言而取。果有所獲。因此生業用展無復貧寒之弊。村鄉怪其引用異常。疑有他故。觀乃具向父老說之。彌勤誦習。　出弘贊第八。

第二段法說周　方便品亡婦生天神人指路蓮開臘月佛記天宮

亡婦生天

陳法藏。雍州萬年縣霸曲人也。身為供膳。貞觀十八年。洛州上番去。後妻亡下番。回首離本住村可十餘里路。逢亡妻。妻云我今已死經于數日。須臾之間。藏忽見八九家如貧人宅。藏坐一間。偏次屋少。時其妻被喚將去。藏隨後者。見妻被牛頭獄卒鐵叉貫之。內钁湯中骨肉分散。叉出還活。如是七返訖放來相見。形容頓惡。語藏云。與君為後妻。前婦自死。非妾所害。君[袖-由+莫]內有五百錢。家中有牛可直千五百。至家咨阿婆。努力為妾寫法華經。

【現代漢語翻譯】 現代漢語譯本：他從事農業勞動，有時被官府徵用，有時在家辛勤勞作，生活非常貧困，衣食難以維繼。但他口中不停地誦經，從未停止過。除了應對飲食和服侍官府及私人的事務之外，他每天都不懈怠。後來，有一天夜裡，他忽然聽到空中有人呼喚『陰明觀（人名）陰明觀（人名）』，呼喚得非常清楚。陰明觀（人名）起身應答。空中人又說：『你起來，我給你金銀財寶。財寶在村南田東頭的大黃蓮樹下，你可以去取。』陰明觀（人名）心中歡喜，立刻起身，叫他的兒子拿著火把和鍬鎬一起去田里。兒子見父親要前往，仍然懷疑和埋怨說：『哪裡會突然在夜裡去取金子呢？阿翁（指父親）真是瘋了。』父親堅持前往。等到到了樹下挖掘，卻什麼金子也沒見到。兒子又勸諫父親。過了一會兒，聽到空中的聲音說：『可以再往前挖。』按照（空中的）話去挖，果然有所收穫。因此，生活逐漸好轉，不再有貧困的困擾。村裡的人奇怪他（陰明觀）的用度異常，懷疑有什麼其他原因。陰明觀（人名）於是把事情的經過都告訴了父老鄉親，更加勤奮地誦經學習。（出自《弘贊》第八） 第二段 法說周 方便品 亡婦生天 神人指路 蓮開臘月 佛記天宮 亡婦生天 陳法藏（人名），是雍州萬年縣霸曲人。他的身份是供膳人。貞觀十八年，他去洛州服役。後來他的妻子去世，他下番（服役結束）回家。在離本村還有十多里路的時候，他遇到了已故的妻子。妻子說：『我已經死了好幾天了。』一會兒，陳法藏（人名）忽然看見八九戶人家，像是貧窮人家的住所。陳法藏（人名）坐在一間屋子裡，旁邊屋子很少。這時，他的妻子被人叫走了。陳法藏（人名）跟隨著她，看見妻子被牛頭獄卒用鐵叉貫穿，扔進鑊湯中，骨肉分散。叉出來后又復活。這樣反覆七次，才被放出來相見，形容非常可怕。她告訴陳法藏（人名）說：『我與你做後妻，前妻是自己死的，不是我害的。你袖子里有五百錢，家裡有牛可以賣一千五百錢。回家后告訴阿婆（婆婆），努力為我抄寫法華經。』

【English Translation】 English version: He engaged in agricultural labor, sometimes being conscripted by the government, and sometimes working diligently at home. His life was very poor, and he could barely sustain himself with food and clothing. However, he constantly recited scriptures without ceasing. Apart from dealing with food and serving the government and private affairs, he never slacked off. Later, one night, he suddenly heard someone in the air calling 'Yin Ming Guan (name) Yin Ming Guan (name),' calling very clearly. Yin Ming Guan (name) got up and answered. The person in the air then said, 'Get up, I will give you gold and treasures. The treasures are under the big yellow lotus tree at the east end of the field south of the village, you can go and get them.' Yin Ming Guan (name) was delighted and immediately got up, calling his son to take a torch and hoe to the field together. Seeing his father going, the son still doubted and resented, saying, 'How can one suddenly go to get gold in the night? Father (referring to his father) is crazy.' The father insisted on going. When they arrived under the tree and dug, they found no gold at all. The son then advised his father. After a while, they heard a voice in the air saying, 'Dig further forward.' Following the words (from the air), they indeed found something. Therefore, life gradually improved, and there was no more poverty. The villagers were surprised by his (Yin Ming Guan's) unusual expenses and suspected something else. Yin Ming Guan (name) then told the elders of the village the whole story, and he studied the scriptures even more diligently. (From Hong Zan, Volume 8) Section 2 Dharma Talk Week, Expedient Means Chapter, Deceased Wife Born in Heaven, Divine Being Points the Way, Lotus Blossoms in the Twelfth Month, Buddha Records Heavenly Palace Deceased Wife Born in Heaven Chen Facang (name) was a native of Baqu Village in Wannian County, Yongzhou. His status was that of a food provider. In the eighteenth year of Zhenguan, he went to Luozhou to serve. Later, his wife died, and he returned home after his service ended. When he was more than ten miles away from his village, he encountered his deceased wife. His wife said, 'I have been dead for several days now.' After a while, Chen Facang (name) suddenly saw eight or nine houses, like the residences of poor people. Chen Facang (name) sat in a room, with few rooms nearby. At this time, his wife was called away. Chen Facang (name) followed her and saw his wife being pierced by ox-headed jailers with iron forks and thrown into a cauldron of boiling soup, her flesh and bones scattered. After being forked out, she was revived. After repeating this seven times, she was released to see him, her appearance very terrible. She told Chen Facang (name), 'I became your second wife, but your first wife died on her own, I did not harm her. You have five hundred coins in your sleeve, and the cow at home can be sold for fifteen hundred coins. When you get home, tell your grandmother (mother-in-law) to diligently transcribe the Lotus Sutra for me.'

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妾即得離此苦。將妾此語咨請阿婆。藏歸啟母。賣牛恰得千五百。即喚經生買紙。藏因行更尋妻住處。藏始扣門。便聞比家遙報云。君新婦昨買紙時已即生天。其驚喜信奉增至。所得財利每寫法華。十九年向興善寺供養行道。具向諸僧說。　出弘贊第十。

神人指路

袁志通。隴城縣人也。誦法華經。年二十。點入軍差征八蠻。去家萬里。持誦不絕。至南界軍敗。多被損傷。通恓惶不已。忽有五人乘馬在前。最後一人謂通曰。汝修善果。誦唸經文。余等善眾守護。不能為害。汝行七里許。有一塔可入中隱。蠻即還營矣。又見二僧謂通曰。檀越以讀誦力故。適遣五人衛護。汝當精進。恒有善神匡贊。言已乘空而去。自爾凡經三陣不被寸鐵。蠻平得歸。貞觀八年抱疾命終。見使者追至閻王殿前。王問作何善行。通曰常持法華齋戒禮懺。王聞合掌稱歎。告取金床玉幾至殿。安設氈褥請通上座誦經誦一卷而止。王曰。汝之德業甚深。應更觀地獄令知罪福不差。通見戰懼。復詣王所。王曰。汝見地獄應更勤修。是故我今乞汝長年也。通蘇。述之如上。　出靈瑞集．現應錄。

蓮開臘月

釋法融。俗性韋氏。丹陽延陵新亭人也。少小被緇去俗。晦影山林。學法華經。負笈尋師不遠千里。然率性無恒。不為

【現代漢語翻譯】 現代漢語譯本： 妾如果能夠脫離這苦難，就將妾的這些話去稟告阿婆（對年長女性的尊稱）。藏（人名）回家告訴母親，賣牛恰好得了千五百錢，就叫來書生購買紙張。藏因為行走，又去尋找妻子的住處。藏剛敲門，就聽見鄰居家遠遠地告知說，『你的新婦昨天買紙的時候就已經昇天了。』他驚喜交加，更加虔誠地信奉，將所得的財物利益每次都用來書寫《法華經》。十九年來，在興善寺供養修行，詳細地向各位僧人講述此事。出自《弘贊》第十。 神人指路 袁志通，隴城縣人。誦讀《法華經》。二十歲時，被點名入伍，征討八蠻。離家萬里，持誦不間斷。到達南界時，軍隊戰敗，很多人傷亡。袁志通非常惶恐。忽然有五個人騎馬在前面，最後一人對袁志通說：『你修習善果，誦唸經文，我們這些善眾守護你，不會讓你受到傷害。你走七里左右，有一座塔，可以進入其中躲藏，蠻人就會回營了。』又看見兩個僧人對袁志通說：『檀越（施主）因為讀誦的力量，剛才派遣了五個人衛護你。你應該精進，常常有善神匡扶贊助。』說完就乘空而去。從此以後，經歷了三次戰役都沒有被寸鐵所傷。蠻人平定后得以回家。貞觀八年，身患疾病去世。看見使者追到閻王殿前。閻王問他做了什麼善行。袁志通說經常持誦《法華經》，齋戒禮懺。閻王聽了合掌稱讚，吩咐拿來金床玉幾到殿上，安放氈褥，請袁志通上座誦經，誦了一卷就停止了。閻王說：『你的德行事業非常深厚，應該再去觀看地獄，讓你知道罪福不差。』袁志通看見后戰戰兢兢，又去閻王那裡。閻王說：『你看見地獄后應該更加勤奮修行，因此我現在乞求你長壽。』袁志通甦醒后，講述了以上的事情。出自《靈瑞集·現應錄》。 蓮開臘月 釋法融，俗姓韋氏，丹陽延陵新亭人。從小就出家離開了世俗，隱居在山林中，學習《法華經》，揹著書箱尋找老師，不遠千里。然而天性率真，沒有恒心，不為...

【English Translation】 English version: If I can escape this suffering, I will report these words of mine to the old woman (a respectful term for an elderly woman). Zang (a personal name) returned home and told his mother that he had sold the ox for exactly fifteen hundred coins, and then summoned a scribe to buy paper. Because Zang was traveling, he went to find his wife's residence. As soon as Zang knocked on the door, he heard the neighbor from afar say, 'Your new bride ascended to heaven yesterday when she was buying paper.' He was overjoyed and his faith increased, and he used the proceeds and benefits he obtained each time to write the Lotus Sutra (Fahua Jing). For nineteen years, he made offerings and practiced the Way at Xing'shan Temple, and told all the monks about this in detail. From Hongzan (Extolling and Praising), tenth section. A Divine Being Shows the Way Yuan Zhitong, a native of Longcheng County, recited the Lotus Sutra (Fahua Jing). At the age of twenty, he was drafted into the army to fight against the Eight Barbarians. Ten thousand miles away from home, he continued his recitation without interruption. When he reached the southern border, the army was defeated, and many were injured and killed. Yuan Zhitong was very frightened. Suddenly, five people on horseback appeared in front of him, and the last one said to Yuan Zhitong, 'You cultivate good karma and recite the scriptures. We, the virtuous ones, are protecting you and will not let you be harmed. If you go about seven li (Chinese mile), there is a pagoda where you can hide, and the barbarians will return to their camp.' Then he saw two monks who said to Yuan Zhitong, 'Donor ( Dan Yue), because of the power of your recitation, we just sent five people to protect you. You should be diligent, and there will always be virtuous gods to assist and support you.' After saying this, they rode away into the sky. From then on, he went through three battles without being injured by a single weapon. After the barbarians were pacified, he was able to return home. In the eighth year of the Zhenguan era, he fell ill and died. He saw messengers chasing him to the front of King Yama's hall. The king asked him what good deeds he had done. Yuan Zhitong said that he often recited the Lotus Sutra (Fahua Jing), observed fasts, and performed repentance rituals. When the king heard this, he put his palms together and praised him, and ordered that a golden bed and jade table be brought to the hall, and a felt mat be placed on them, and invited Yuan Zhitong to sit on the seat and recite the scriptures. He stopped after reciting one chapter. The king said, 'Your virtuous deeds are very profound. You should go and see hell so that you know that rewards and punishments are not mistaken.' Yuan Zhitong was frightened when he saw this, and went to King Yama again. The king said, 'After seeing hell, you should practice even more diligently, so I now beg you for a long life.' Yuan Zhitong woke up and recounted the above events. From Lingrui Ji (Collection of Miraculous Signs) · Xianying Lu (Records of Manifest Responses). Lotus Blossoms in the Twelfth Month 釋法融 (Shi Farong), whose secular surname was Wei, was a native of Xinting, Yanling, Danyang. He left the secular world and became a monk at a young age, living in seclusion in the mountains and forests, studying the Lotus Sutra (Fahua Jing), carrying his books and seeking teachers, not hesitating to travel thousands of miles. However, he was naturally impulsive and lacked perseverance, and did not...

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時輩所許。后歸丹陽牛頭山幽棲寺。別為小屋精修故業。遠近學侶翕爾歸之。乃于巖谷之前講法華經一部。於時正在盛冬。凝霜被木。乃于講所忽生二莖金色蓮華。眾甚驚異。嘆未曾有。又有一大鹿常依時聽講。門人發心皆以法華為正業。后不知所終。　出弘贊第三。

佛記天宮

清信士陸淳。吳人也。誦法華經一部。蔬食長齋。大業二年五月染患甚篤。經十餘日。於後四日四夜。仰臥看屋了不暫暖。有知識睿師因來看疾。問何所視耶。答云。佛記淳當生焰摩天。今見彼天宮堂殿林木城闕諸天徒眾。看之致樂不覺倦也。過四日身亡。　出弘贊第七。

第三段　比喻品　信解品　藥草喻品　授記品經卷重而罪案輕時患痊而壽笇永夜明如晝時雨普沾爐香不熱而自熏瞽叟無目而能睹

經卷重而罪案輕

劉時。雍州萬年縣平康坊人也。永隆二年六月患經二日致死。死經六日。唯心上暖。其家已擇殯日。未敢襲斂。至七日平旦。忽然再蘇云。當時被一人引入大城。宮殿樓觀壯麗異常。見閻羅王云。汝可具錄生時功德。遂答生時唯讀法華經兩卷。更別無功德。王遂索罪案及業秤秤之。法華兩卷乃重於罪案。王撿案云。其人合得九十年活。謂案典曰可放他還。因令得活。遂受戒。不飲酒食肉。造金字

【現代漢語翻譯】 現代漢語譯本 時輩所許。後來他回到丹陽牛頭山的幽棲寺，另外建造小屋，精進地修習以前的功業。遠近的學友們都紛紛歸附於他。於是他在巖谷前講說《法華經》一部。當時正值盛冬，凝結的霜覆蓋著樹木，就在講經的地方忽然生出兩莖金色的蓮花，眾人非常驚異，讚歎從未有過這樣的事情。又有一隻大鹿常常按時來聽講。門人們發心都以《法華經》為正業。後來不知所終。出自《弘贊》第三。

佛記天宮

清信士陸淳，是吳地人。誦讀《法華經》一部，吃素食，長期齋戒。大業二年五月染病，病情非常嚴重，經過十多天。在最後的四天四夜裡，仰臥看著屋頂，沒有片刻的溫暖。有位有見識的睿師因為探望他的疾病，問他看什麼呢？他回答說：『佛告訴我陸淳應當往生焰摩天（Yama Heaven），現在看見那個天宮的殿堂、林木、城闕以及諸天徒眾，看著這些感到快樂，不覺得疲倦。』過了四天，陸淳就去世了。出自《弘贊》第七。

第三段 比喻品 信解品 藥草喻品 授記品 經卷重而罪案輕，生病痊癒而壽命延長，永夜明亮如白晝，及時雨普遍沾溉，爐香不燒而自然芬芳，瞎眼的老人也能看見。

經卷重而罪案輕

劉時，是雍州萬年縣平康坊的人。永隆二年六月患病，經過兩天就死了。死了六天，只有心上是溫暖的。他的家人已經選定了殯葬的日子，但不敢給他穿壽衣。到第七天早晨，忽然又甦醒過來說：『當時被一個人引入一座大城，宮殿樓閣壯麗異常，見到了閻羅王（Yama）。』閻羅王說：『你可以詳細地記錄你生前的功德。』劉時就回答說：『我生前只讀過《法華經》兩卷，再沒有別的功德。』閻羅王於是索取罪案和業秤來稱量。結果《法華經》兩卷比罪案還要重。閻羅王檢視案卷說：『這個人應該能活九十年。』對掌管案卷的官吏說：『可以放他還陽。』因此劉時得以活過來。於是他受了戒，不飲酒，不吃肉，造金字。

【English Translation】 English version He was esteemed by his contemporaries. Later, he returned to Youqi Temple on Mount Niutou in Danyang, where he built a small hut to diligently cultivate his former practices. Scholars from far and near flocked to him. There, in front of the rocks and valleys, he lectured on one volume of the Lotus Sutra. It was the height of winter, and the trees were covered in frost. Suddenly, two golden lotus flowers sprouted from the lecture site, astonishing everyone, who marveled at this unprecedented event. Furthermore, a large deer would regularly come to listen to the lectures. The disciples all resolved to make the Lotus Sutra their primary practice. His final fate is unknown. (From Hong Zan, Volume 3)

Buddha's Prediction in the Heavenly Palace

The pure believer Lu Chun was a native of Wu. He recited one volume of the Lotus Sutra, ate vegetarian food, and observed a long-term fast. In May of the second year of the Daye era, he fell seriously ill, lasting for more than ten days. For the last four days and four nights, he lay on his back, looking at the roof, without feeling any warmth. A knowledgeable teacher, Rui, came to visit him and asked what he was looking at. Lu Chun replied, 'The Buddha has predicted that I, Lu Chun, will be reborn in the Yama Heaven (Yama Heaven). Now I see the palaces, halls, forests, city walls, and the assembly of devas (devas) in that heaven. Looking at them brings me joy, and I do not feel tired.' Four days later, Lu Chun passed away. (From Hong Zan, Volume 7)

Section 3: Parable Chapter, Faith Discernment Chapter, Medicinal Herbs Chapter, Prophecy Chapter. The Sutra volume is heavy, and the record of sins is light; illness is cured, and lifespan is extended; the long night is as bright as day; timely rain universally moistens; the incense in the burner is not heated but naturally fragrant; the blind old man can see.

The Sutra Volume is Heavy, and the Record of Sins is Light

Liu Shi was a resident of Pingkang Ward in Wannian County, Yongzhou. In June of the second year of the Yonglong era, he fell ill and died after two days. For six days after his death, only his heart remained warm. His family had already chosen a date for the funeral but dared not dress him in burial clothes. On the dawn of the seventh day, he suddenly revived and said, 'I was taken by a person into a large city with extraordinarily magnificent palaces and pavilions. I saw Yama (Yama).' Yama said, 'You should record in detail the merits you accumulated during your lifetime.' Liu Shi replied, 'During my lifetime, I only recited two volumes of the Lotus Sutra and had no other merits.' Yama then requested the record of sins and the scale of karma to weigh them. As a result, the two volumes of the Lotus Sutra were heavier than the record of sins. Yama examined the record and said, 'This person should live for ninety years.' He said to the official in charge of the records, 'You may release him to return to life.' Thus, Liu Shi was able to live again. He then took vows, abstained from alcohol and meat, and created golden characters.

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法華永充供養。　出弘贊第九。

時患痊而壽笇永

釋慧峙。始興人也。少而道。素誦法華經。凡三千餘遍。年二十三忽染時患。經涉數旬。乃夢有人將峙到一所。墻院赤白一如官舍。入門即見貴人形長八九尺。身著絳紺袍。戴烏紗帽。云是閻羅王。王問師作何德業。峙答云少來誦法華經。王云可誦。峙即升一高座面西誦法華經第二卷。到譬喻品中。譬如長者有一大宅便住。王即起云法師還去。命二人送。因即醒悟。疾亦輕損。數日平復。即能讀誦。又年五十五時身又染患。忽夢在始興果心寺浮圖上立。有人推下云。乞汝八十餘年命。因即痊癒。到大業十三年。年八十二歲。后不知所終。　出弘贊第七。

夜明如晝

有辛老者。失其名。年八十餘。住鄭州市南角。常讀法華經。專心清潔。自三十年來每夜讀經。夜明如晝不可燈燭。若舍經卷。還暗如常不復見物。　出弘贊第九。

時雨普沾

釋慧遠。俗性樸氏。京兆人也。年甫十歲投吉藏法師而出家焉。具戒已后博聞多識。講法華經。晚辭人境卜居藍谷。乘閑樂道。貞觀十九年在寺夏坐。時屬亢旱。乃講法華以祈甘液。遠近聽之。雲集霧隨。每有二老應時而至。既非舊識。遠點記之。潛思詰問。未之發也。既講至藥草喻品。大雨

【現代漢語翻譯】 現代漢語譯本 法華永充供養。（出自《弘贊》第九）

時患痊而壽笇永

釋慧峙（Shi Huizhi），始興（Shixing）人。年少時出家修道，平素誦讀《法華經》（Lotus Sutra），總共三千多遍。二十三歲時忽然染上時疫，經過幾個月。夢中有人帶慧峙到一個地方，墻院赤白，如同官府。入門就見到一個貴人，身高八九尺，身穿絳色紺袍，頭戴烏紗帽，說是閻羅王（Yama）。閻羅王問慧峙法師做了什麼功德事業。慧峙回答說從小就誦讀《法華經》。閻羅王說可以誦讀。慧峙就登上一個高座，面向西方誦讀《法華經》第二卷，到譬喻品中『譬如長者有一大宅』便停止。閻羅王立即起身說：『法師請回。』命令兩個人送他。因此就醒悟過來，疾病也減輕了。幾天後就痊癒了，又能讀誦經文。又在五十五歲時，身體又染上疾病。忽然夢見自己站在始興果心寺（Guoxin Temple）的浮圖（stupa）上，有人把他推下來說：『乞求你八十多年的壽命。』因此就痊癒了。到大業（Daye）十三年，年八十二歲，後來不知所終。（出自《弘贊》第七）

夜明如晝

有辛老者（Old Xin），失去了他的名字，年齡八十多歲，住在鄭州市（Zhengzhou City）南角。經常讀誦《法華經》，專心致志，清凈身心。自從三十年來，每夜讀經，夜晚明亮如白晝，不需要燈燭。如果放下經卷，就又黑暗如常，什麼也看不見。（出自《弘贊》第九）

時雨普沾

釋慧遠（Shi Huiyuan），俗姓樸（Pu），京兆（Jingzhao）人。十歲時投靠吉藏（Jizang）法師出家。受具足戒后，博聞強識，講說《法華經》。晚年辭別人群，隱居藍谷（Lan Valley），悠閒自在地修道。貞觀（Zhenguan）十九年，在寺廟裡坐夏安居。當時正值大旱，於是講說《法華經》來祈求甘霖。遠近的人都來聽講，像雲霧一樣聚集。每次都有兩位老人應時而來，既然不是舊相識，慧遠就暗暗記下他們，私下思量著詢問，但還沒有開口。等到講到藥草喻品時，下起了大雨。

【English Translation】 English version Offering Perpetual Support to the Lotus Sutra. (From Hong Zan, Chapter 9)

The Illness Healed and Life Prolonged

Shi Huizhi, a native of Shixing, became a monk at a young age. He regularly recited the Lotus Sutra over three thousand times. At the age of twenty-three, he suddenly contracted a seasonal illness, which lasted for several months. In a dream, someone took Huizhi to a place with red and white walls, resembling a government office. Upon entering, he saw a noble figure, eight or nine feet tall, wearing a crimson-purple robe and a black gauze hat, who identified himself as Yama (King of the Underworld). Yama asked the master what virtuous deeds he had performed. Huizhi replied that he had been reciting the Lotus Sutra since childhood. Yama said he could recite it. Huizhi then ascended a high seat, faced west, and recited the second volume of the Lotus Sutra, stopping at the Parable of the Herbs chapter, 'Suppose there is a rich man who has a large house'. Yama immediately rose and said, 'Master, please return.' He ordered two people to escort him back. Huizhi then awoke, and his illness lessened. Within a few days, he recovered and was able to recite the scriptures again. At the age of fifty-five, he fell ill again. He dreamed that he was standing on the stupa of Guoxin Temple in Shixing when someone pushed him down, saying, 'I beg for more than eighty years of your life.' He then recovered. In the thirteenth year of Daye, at the age of eighty-two, his whereabouts became unknown. (From Hong Zan, Chapter 7)

Night as Bright as Day

There was an old man Xin, whose name is lost, over eighty years old, living in the southern corner of Zhengzhou City. He often recited the Lotus Sutra with a focused and pure mind. For the past thirty years, he recited the sutra every night, and the night was as bright as day, without the need for lamps. If he put down the scriptures, it would become dark as usual, and he could not see anything. (From Hong Zan, Chapter 9)

Timely Rain Universally Bestows

Shi Huiyuan, with the lay surname Pu, was a native of Jingzhao. At the age of ten, he joined the sangha under Dharma Master Jizang. After receiving the full precepts, he became learned and knowledgeable, lecturing on the Lotus Sutra. In his later years, he left the human realm and lived in seclusion in Lan Valley, enjoying the Way in leisure. In the nineteenth year of Zhenguan, he observed the summer retreat in a temple. At that time, there was a severe drought, so he lectured on the Lotus Sutra to pray for sweet rain. People from far and near gathered like clouds and mist to listen. Each time, two old men would arrive on time. Since they were not old acquaintances, Huiyuan secretly noted them, pondering how to inquire about them, but he had not yet spoken. When he lectured on the Parable of the Medicinal Herbs chapter, heavy rain began to fall.

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沾洽。向之二老三日不來。后䇿杖俱臻。遠怪呼而問。乃逡巡對曰。弟子龍也。比蒙法師弘譬喻之品。開方便之門。思酬德慧。忽然降雨。且時未應。下感擅灑之故。為龍王所笞耳。因忽不現。遠雅性謙揖。雖遇沙彌必下騎而存問也。或問其故。答曰。彷彿染衣仙聖幢相。獅子致敬。今成正覺。在予一介。敢不遵乎。遠常誦法華。頻有靈感。或不加油。炷燈數日自明。　出弘贊第三。

爐香不熱而自熏

釋智琰。俗性朱氏。吳郡人也。祖獻。梁散騎侍郎。父珉陳。奉朝請。母張氏。八歲出家。事通玄寺璩法師為弟子。隋煬帝在蕃。深加禮異。至大唐統宇。還歸武丘山寺。講念之余常行法華普賢等懺。又誦法華三千餘遍。感應冥符。神瑞非一。宵爐未熱自起煙芬。夕灌才空潛加溢水。貞觀八年卒。春秋七十一。凡講法華三十餘遍。　出弘贊第三。

瞽叟無目而能睹

清信士王梵行。瑯瑘臨沂人也。少失兩眼。其母慈念。口授法華。至年十三。一部通利。仍晝夜誦習。憑心專到。誦得一萬七千遍。雖目無睹。而行來不須前導。自識坑坎。能織蓆簟縫衣書疏。勝有眼人。人咸疑其別有所得。年七十一。開皇六年終。尸陀草野。鳥獸不敢近。肉既消𦘕。唯余白骨。舌方出口。長一尺餘。色如蓮華。其

【現代漢語翻譯】 現代漢語譯本 沾洽（地名）。先前有兩位老者三天沒有來。後來拄著枴杖一起來了。遠法師感到奇怪，呼喚著詢問。他們猶豫著回答說：『弟子是龍。近來蒙受法師弘揚《譬喻品》，開啟方便之門。想要報答您的恩德。忽然降雨，但時節未到，因為擅自降雨的緣故，被龍王鞭打了。』說完忽然不見了。遠法師天性謙虛恭敬，即使遇到沙彌也必定下馬問候。有人問他緣故，他回答說：『（我）彷彿看到了染衣仙聖的幢幡寶相，獅子都會致敬。如今將要成就正覺，我作為一個普通人，怎敢不遵從呢？』遠法師經常誦持《法華經》，屢次有靈驗感應。有時不加油，燈也能自己明亮好幾天。

爐香不熱而自熏 釋智琰（法師名），俗姓朱，是吳郡人。他的祖父朱獻，是梁朝的散騎侍郎。父親朱珉是陳朝的奉朝請。母親張氏。智琰八歲出家，侍奉通玄寺的璩法師為弟子。隋煬帝還在藩邸時，就對他非常禮遇。到了大唐統一天下，智琰回到武丘山寺。講經唸佛之餘，經常舉行《法華經》、《普賢菩薩行愿品》等懺法。又誦《法華經》三千多遍，感應非常靈驗，神奇的瑞相不止一件。夜晚爐子還沒燒熱，就自己冒出香氣。晚上灌溉的水才剛空，就悄悄地自己滿了出來。貞觀八年去世，享年七十一歲。一生講《法華經》三十多遍。

瞽叟無目而能睹 清信士王梵行（居士名），是瑯瑘臨沂人。從小就失去了雙眼。他的母親慈悲憐憫他，口頭教他《法華經》。到十三歲時，就能背誦整部經。仍然日夜誦習，憑藉著一心專注，誦讀了一萬七千遍。雖然眼睛看不見，但行走不需要人引導，自己能辨識坑洼。能織蓆子、編涼蓆、縫衣服、書寫信件，勝過有眼睛的人。人們都懷疑他另有所得。七十一歲時，開皇六年去世。屍體放在荒郊野外，鳥獸都不敢靠近。肉已經消盡，只剩下白骨，舌頭伸出口外，長一尺多，顏色像蓮花。

【English Translation】 English version Zhanqia (place name). Previously, two old men had not come for three days. Later, they came together, leaning on their canes. Dharma Master Yuan felt strange, called out, and asked. They hesitated and replied, 'Your disciples are dragons. Recently, we have been blessed by the Dharma Master's propagation of the 'Parable Chapter', opening the door of expedient means. We wanted to repay your kindness. Suddenly, it rained, but the time was not right. Because of the unauthorized rain, we were whipped by the Dragon King.' After saying this, they suddenly disappeared. Dharma Master Yuan was naturally humble and respectful. Even when encountering a Shami (novice monk), he would dismount and inquire. Someone asked him the reason, and he replied, 'I seem to see the banner and precious appearance of the dyed-robe celestial sage. Even lions would pay respect. Now that he is about to achieve perfect enlightenment, how dare I, as an ordinary person, not follow?' Dharma Master Yuan often recited the 'Lotus Sutra' and frequently had miraculous responses. Sometimes, without adding oil, the lamp would light itself for several days.

The Incense Burner Smokes by Itself Without Being Heated 釋智琰 (Shi Zhiyan) (Dharma Master's name), his secular surname was Zhu, and he was from Wujun. His grandfather, Zhu Xian, was a court attendant of the Liang Dynasty. His father, Zhu Min, was a court attendant of the Chen Dynasty. His mother was Zhang. Zhiyan became a monk at the age of eight, serving Dharma Master Qu of Tongxuan Temple as a disciple. When Emperor Yang of Sui was still a prince, he treated him with great courtesy. After the Great Tang unified the world, Zhiyan returned to Wuqiu Mountain Temple. In addition to lecturing and chanting, he often performed repentance rituals such as the 'Lotus Sutra' and the 'Samantabhadra Bodhisattva's Vows'. He also recited the 'Lotus Sutra' more than three thousand times, and the responses were very miraculous, with more than one divine auspicious sign. At night, the incense burner would emit fragrance by itself without being heated. At night, the water that had just been emptied would quietly fill up by itself. He passed away in the eighth year of the Zhenguan era, at the age of seventy-one. He lectured on the 'Lotus Sutra' more than thirty times in his life.

A Blind Man Can See Without Eyes Upasaka (lay Buddhist) Wang Fanxing (name), was from Langya Linyi. He lost both eyes at a young age. His mother, with compassion, taught him the 'Lotus Sutra' orally. By the age of thirteen, he could recite the entire sutra. He still recited it day and night, relying on single-minded focus, reciting it seventeen thousand times. Although he could not see, he did not need anyone to guide him when walking, and he could recognize pits and bumps himself. He could weave mats, weave cool mats, sew clothes, and write letters, surpassing people with eyes. People suspected that he had gained something else. At the age of seventy-one, he passed away in the sixth year of the Kaihuang era. His body was placed in the wilderness, and birds and beasts dared not approach. The flesh had already disappeared, leaving only white bones, and his tongue extended out of his mouth, more than a foot long, and its color was like a lotus flower.

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弟慧義以磚函盛之。久而不爛。

第四段因緣周　化城喻品羽族慣聞而便脫業軀比丘闇誦而即離鬼難感悟前生之師弟通交二世之爺孃

羽族慣聞而便脫業軀

東晉時有僧法志。結庵餘杭山。誦法華經。朝夕不懈。有雉巢于庵之側。每聞誦經聲則翔集於座旁。若侍立聽受狀。如是者七年。一日憔悴。師撫之曰。汝雖羽族而能聽經。茍脫業軀必生人道。明旦遽殞。即埋之。及夜方假寐。夢童子再拜曰。我即雉也。因聽師誦經。今生於山前王氏家為男子。右腋猶有雉毳可驗。僧詰朝至其家。問之果然。王氏一日設齋。志方踵門。此子遽然曰我和尚來也。舉眾異之。攜以示志。志撫之曰此我雉兒耳。遂解衣周視其腋下。果有雉毳三莖。至七歲。宜聽出家。父母唯之。至時入山。十六落髮。以腋有毳命名曇翼。授與蓮經不遺一字。既為僧已。隨方問道了悟宗乘。得大辯才。東遊會稽因至秦望山。遂伐石誅茅為住山計。專誦法華。僅於一紀。一日將曛。有一女子身被彩服。手攜筠籠。內有白豕一隻。大蒜兩根。立於師前泣而言曰。妾山前某氏女。入山采薇。路逢猛虎奔遁至此。日已夕。草木陰翳。豺狼縱橫。歸無生理。敢托一宿可乎。師稱嫌疑堅卻不從。女子雨淚哀鳴。師不得已讓以草床。即蒙頂誦經。至於三

【現代漢語翻譯】 現代漢語譯本：慧義將（舍利）用磚函盛放，歷久不腐爛。

第四段因緣周全：化城喻品的故事，使得鳥類習慣聽聞佛法便能脫離畜生之身；比丘暗中誦經，便能立即脫離鬼道的苦難；（僧人）感悟到前生的師弟，（居士）溝通了兩世的爺孃。

鳥類習慣聽聞佛法便能脫離畜生之身

東晉時期，有位僧人名叫法志（Fa Zhi）。在餘杭山結廬而居，誦讀《法華經》，早晚不懈。有野雞在庵旁築巢，每當聽到誦經聲，便飛翔聚集在座位旁邊，好像侍立聽受的樣子。這樣持續了七年。一天，野雞顯得憔悴。法志撫摸著它說：『你雖然是羽族，卻能聽聞佛經，如果能脫離畜生之身，必定能轉生人道。』第二天早上，野雞突然死了，法志便將它埋葬。到了晚上，法志剛要入睡，夢見一個童子再拜說：『我就是那隻野雞。因為聽您誦經，現在轉生到山前王氏家做男子。右腋下還有野雞的細毛可以驗證。』僧人第二天早晨到王氏家詢問，果然如此。王氏有一天設齋，法志剛到門口，這個孩子突然說：『我的和尚來了！』眾人對此感到驚異。王氏將孩子抱來給法志看，法志撫摸著他說：『這是我的雉兒啊！』於是解開孩子的衣服，仔細檢視他的腋下，果然有三根野雞的細毛。到七歲時，（法志）認為他應該出家，父母同意了。到時入山，十六歲剃度，因為腋下有細毛，所以命名為曇翼（Tan Yi）。法志將《蓮經》傳授給他，沒有遺漏一個字。曇翼出家后，隨處問道，了悟宗乘，得到大辯才。後來東遊會稽，因此到了秦望山，於是砍伐樹木，清除茅草，作為在此山居住的計劃，專心誦讀《法華經》，大約過了十二年。一天將要天黑時，有一女子身穿彩色的衣服，手提竹籠，裡面有一隻白豬，兩根大蒜，站在曇翼面前哭著說：『我是山前某氏的女兒，入山采薇，路上遇到猛虎，奔跑逃到這裡。天色已晚，草木陰暗，豺狼縱橫，回家沒有活路。敢請求借宿一晚可以嗎？』曇翼以男女有別為由，堅決拒絕。女子哭泣哀鳴，曇翼不得已讓出一張草床。女子隨即蒙著頭誦經，直到三更。

【English Translation】 English version: Huiyi stored (the relics) in a brick container, and they did not decay for a long time.

The fourth section is about the completeness of cause and condition: The parable of the Transformation City enables birds, accustomed to hearing the Dharma, to shed their animal bodies; a Bhiksu secretly reciting scriptures can immediately escape the suffering of the ghost realm; (a monk) is enlightened to his former disciple, (a layperson) connects with parents from two lifetimes.

Birds, accustomed to hearing the Dharma, can shed their animal bodies

During the Eastern Jin Dynasty, there was a monk named Fa Zhi (法志), who built a hermitage in Yu Hang Mountain and recited the Lotus Sutra diligently, morning and evening. A pheasant nested beside the hermitage, and whenever it heard the sound of the sutra being recited, it would fly and gather beside the seat, as if standing and listening respectfully. This continued for seven years. One day, the pheasant appeared haggard. Fa Zhi stroked it and said, 'Although you are a bird, you can listen to the Buddhist scriptures. If you can shed your animal body, you will surely be reborn in the human realm.' The next morning, the pheasant suddenly died, and Fa Zhi buried it. That night, as Fa Zhi was about to fall asleep, he dreamed of a boy bowing twice and saying, 'I am that pheasant. Because I listened to you reciting the scriptures, I am now reborn as a boy in the Wang family in front of the mountain. There are still pheasant feathers under my right armpit, which can be verified.' The monk went to the Wang family the next morning to inquire, and it was indeed so. One day, the Wang family held a vegetarian feast, and as Fa Zhi approached the door, the child suddenly said, 'My monk has come!' Everyone was amazed by this. The Wang family brought the child to show Fa Zhi, who stroked him and said, 'This is my pheasant child!' He then undressed the child and carefully examined his armpit, and indeed there were three pheasant feathers. When he reached the age of seven, (Fa Zhi) believed that he should become a monk, and his parents agreed. When the time came, he entered the mountain, and at the age of sixteen, he shaved his head. Because he had feathers under his armpit, he was named Tan Yi (曇翼). Fa Zhi taught him the Lotus Sutra, without omitting a single word. After Tan Yi became a monk, he sought the Dharma everywhere, understood the teachings of the sect, and gained great eloquence. Later, he traveled east to Kuaiji, and thus arrived at Qin Wang Mountain. He then cut down trees and cleared away the thatch, planning to reside on this mountain, and devoted himself to reciting the Lotus Sutra for about twelve years. One day, as dusk was approaching, a woman dressed in colorful clothes, carrying a bamboo basket containing a white pig and two cloves of garlic, stood before Tan Yi and wept, saying, 'I am the daughter of a certain family in front of the mountain. I entered the mountain to gather ferns, and on the way, I encountered a fierce tiger and ran here to escape. It is already late, the vegetation is dark, and jackals and wolves roam freely. There is no way to return home alive. May I dare to ask for a night's lodging?' Tan Yi, citing the impropriety of men and women being together, firmly refused. The woman wept and wailed, and Tan Yi reluctantly gave up a straw bed. The woman then covered her head and recited the scriptures until the third watch.

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更號呼疾作。稱腹疼痛。顗師視之。師投以藥。女子痛益甚。叫不絕聲。曰倘得師為我案摩臍腹間。庶得小安。不然即死。佛法以慈悲方便為本。師忍坐觀不一引手見救耶。師曰。吾大戒僧。摩挲女身。此何理也。懇求之切。即以巾布褁錫杖頭遙以案摩。斯須告云。已瘳矣。翌晨女出庭際。以彩服化祥雲。豕變白象。蒜化雙蓮。女子足躡蓮華。跨象乘雲而謂曰。我普賢菩薩也。以汝不久當歸我眾。特來相試。觀汝心中。如水中月不可污染。言訖縹緲而去。爾時天上雨花。地皆振動。是日太守孟公顗方晨起。忽見南方祥雲氤氳光射庭際。而云下隱有金石絲竹之音。訪問得師普賢示化狀。遂並師之道行聞于朝廷。即奉來建寺。額號法華。時晉安帝義熙十三年也。　出現應錄及法華寺碑。

比丘闇誦而得離鬼難

昔外國山寺有年少比丘。每誦法華。嘗于寺外經行遇羅剎女鬼變為婦人。甚好姿首。來嬈比丘。比丘被惑遂與之通。通后精神恍忽無所覺。鬼負之飛行。欲還本處規規將啖。于夜前分從一伽藍上過。比丘在鬼上聞伽藍中有誦法華經聲。因即少惺。憶己所習。乃心闇誦之。鬼便覺重。漸漸近地。遂不能勝。棄之而去。比丘少時醒窹。聞有鐘聲。尋聲到寺扣門求進。具陳本末。然計去其鄉已二千餘里。諸僧云

【現代漢語翻譯】 現代漢語譯本： 更號呼叫，說腹部疼痛。顗師（指孟顗，太守）去看她，師父給她藥，女子疼痛更加厲害，叫聲不斷。她說：『如果師父能為我按摩肚臍和腹部，或許能稍微好受些，不然就要死了。佛法以慈悲方便為根本，師父難道忍心坐視不救嗎？』師父說：『我是受過大戒的出家人，觸控女子身體，這怎麼可以呢？』女子懇求得非常迫切，師父就用巾布包裹錫杖頭，遠遠地為她按摩。一會兒，女子說：『已經好了。』第二天早晨，女子在庭院中出現，用彩色的衣服化為祥雲，豬變成了白象，蒜變成了雙蓮。女子腳踩蓮花，騎著白象，乘著雲彩說：『我是普賢菩薩（Samantabhadra Bodhisattva），因為你不久將歸入我的行列，特地來試探你，看你的心，像水中的月亮一樣不可污染。』說完就飄渺而去。當時天上降下花雨，大地都震動了。這天太守孟顗（Meng Yi）剛早起，忽然看見南方祥雲瀰漫，光芒照耀庭院，云下隱約有金石絲竹的聲音。詢問后得知是師父普賢菩薩顯靈的事蹟，於是將師父的道行稟告朝廷，朝廷就奉旨來建造寺廟，題額為法華寺（Fahua Temple），那時是晉安帝義熙十三年。 （出自《出現應錄》及《法華寺碑》） 比丘闇誦而得離鬼難 過去外國山寺里有個年輕的比丘（bhiksu），經常誦讀《法華經》（Lotus Sutra）。有一次在寺外經行時，遇到羅剎女鬼（Rakshasa）變成婦人，姿色非常美麗，來引誘比丘。比丘被迷惑，就和她發生了關係。發生關係后，精神恍惚，什麼都不知道。女鬼揹著他飛行，想要回到自己的住處，打算吃掉他。在夜裡，經過一座伽藍（sangharama，寺廟）的上空，比丘在女鬼背上聽到伽藍中有誦讀《法華經》的聲音，因此稍微清醒了一些，想起自己所學的經文，就心裡默默地背誦。女鬼便覺得身體沉重，漸漸靠近地面，最終無法承受，丟下比丘離開了。比丘過了一會兒醒來，聽到有鐘聲，循著聲音找到寺廟，敲門請求進入，詳細地陳述了事情的經過。然而計算一下，距離他的家鄉已經有二千多里了。眾僧說：

【English Translation】 English version: She cried out with a painful voice, saying her abdomen hurt. Master Yi (Meng Yi, the governor) went to see her and gave her medicine. The woman's pain worsened, and she cried out incessantly. She said, 'If the master could massage my navel and abdomen, perhaps I would feel a little better; otherwise, I will die. The Buddha's teachings are based on compassion and skillful means. Can the master bear to sit by and not offer a helping hand?' The master said, 'I am a monk who has taken the great precepts. How can I touch a woman's body? 'The woman pleaded so earnestly that the master wrapped the head of his staff with a cloth and remotely massaged her. After a while, the woman said, 'I am already healed.' The next morning, the woman appeared in the courtyard, transforming her colorful clothes into auspicious clouds, a pig into a white elephant, and garlic into twin lotuses. The woman stepped on the lotus flowers, rode the elephant, and said from the clouds, 'I am Samantabhadra Bodhisattva (普賢菩薩). Because you will soon join my ranks, I have come to test you, to see if your heart is like the moon in the water, unpollutable.' After speaking, she vanished into the air. At that time, flowers rained from the sky, and the earth shook. That day, Governor Meng Yi (孟顗) had just gotten up in the morning when he suddenly saw auspicious clouds spreading from the south, with light shining on the courtyard, and the faint sound of metal, stone, and stringed instruments coming from beneath the clouds. After inquiring, he learned of the master's manifestation of Samantabhadra Bodhisattva. He then reported the master's virtuous conduct to the court, which ordered the construction of a temple, named Fahua Temple (法華寺). This was in the thirteenth year of the Yixi era of Emperor An of the Jin Dynasty. (From 'Apparitional Records' and 'Fahua Temple Stele') A Bhiksu Escapes from a Demon's Difficulty by Silently Reciting In the past, in a foreign mountain temple, there was a young bhiksu (比丘) who often recited the Lotus Sutra (法華經). Once, while walking outside the temple, he encountered a Rakshasa (羅剎女鬼) demon who transformed into a woman of great beauty and came to seduce the bhiksu. The bhiksu was bewitched and had relations with her. After the relations, he felt dazed and unaware. The demon carried him away, intending to return to her dwelling and devour him. At night, they passed over a sangharama (伽藍, temple), and the bhiksu heard the sound of reciting the Lotus Sutra from within the sangharama. He then became slightly conscious and remembered the sutra he had learned, so he silently recited it in his heart. The demon felt heavier, gradually approached the ground, and eventually could not bear it, abandoning the bhiksu and leaving. After a short while, the bhiksu woke up and heard the sound of a bell. He followed the sound to the temple, knocked on the door, and asked to enter, explaining the details of what had happened. However, calculating the distance, it was more than two thousand li from his hometown. The monks said:

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。此人犯重不可同止。有一上座云。此鬼神所惑。非是自心。既脫免。現經威力。可留住寺。令其懺悔。后遇彼鄉信乃發遣之。　出弘贊第六。

感悟前生之師弟

釋曇諦者。其先康居人也。后移吳興。諦母黃氏。晝眠夢見一僧呼黃為母。寄一麈尾並鐵鏤書鎮。黃既眠覺。見二物具存。私密異之。因而懷孕生諦。諦年五歲。母以麈尾等弄示之。諦曰秦王所餉。母曰汝置何處。答曰不憶。至年十歲出家。學不從師。悟自天發。后隨父之樊鄧。遇見關中僧䂮道人。忽然喚䂮。䂮曰童子何以呼宿士名。諦曰阿上本是諦沙彌。汝曾為眾僧采菜被野豬所傷。不覺失聲耳。今何忘耶。然僧䂮經為弘覺法師弟子。為僧采菜被野豬所傷。䂮初不憶此。乃詣諦父。諦父具說諦生本末並示書鎮麈尾等。䂮乃悟而泣曰。即䂮先師弘覺法師也。而師經為秦主姚萇講法華。貧道為都講。姚萇餉師二物。今遂在此耳。追計弘覺捨命。正是寄物之日。復憶采菜之事。彌增悲悼。諦遊學內外。過目則記。講法華．大品．維摩各十五遍。終於宋元嘉末年。費長房曰。弘覺法師弟子僧䂮。師徒匠道名重二秦。什物三衣亦復何限。唯書鎮麈尾保惜在懷。及移識託生。此之二物遂得同往。　出弘贊第二本出高僧傳。

通交二世之爺孃

【現代漢語翻譯】 現代漢語譯本：此人犯了重罪，不應該繼續留在寺院。一位上座說：『此人是被鬼神迷惑，並非出自本心。既然已經脫離困境，現在又顯現出經書的威力，可以讓他留在寺院，令其懺悔。』後來遇到他家鄉的信徒，才將他遣送回去。（出自《弘贊》第六）

感悟前生之師弟

釋曇諦，他的祖先是康居國人，後來遷居到吳興。曇諦的母親黃氏，白天睡覺時夢見一位僧人稱呼黃氏為母親，並寄來一個麈尾（一種拂塵）和鐵鏤書鎮（一種鎮紙）。黃氏醒來后，發現這兩樣東西都存在，私下感到非常奇異。因此懷孕生下了曇諦。曇諦五歲時，母親拿出麈尾等物給他玩耍，曇諦說：『這是秦王所贈送的。』母親問：『你放在哪裡了？』回答說：『不記得了。』到十歲時出家，學習不依靠老師，領悟出自天性。後來跟隨父親到樊鄧，遇見關中的僧人䂮道人。忽然叫䂮的名字。䂮說：『童子為何呼喚老衲的名字？』曇諦說：『阿上（和尚）原本是諦沙彌，你曾經為眾僧采菜被野豬所傷，不覺失聲。現在怎麼忘記了呢？』原來僧人䂮曾經是弘覺法師的弟子，為僧眾采菜時被野豬所傷。䂮起初不記得這件事。於是去拜訪曇諦的父親，曇諦的父親詳細說了曇諦出生的來龍去脈，並拿出書鎮、麈尾等物。䂮這才醒悟而哭泣說：『這就是我的先師弘覺法師啊！』而師父曾經為秦主姚萇講《法華經》，貧道擔任都講。姚萇贈送給師父這兩樣東西，現在竟然在這裡！』追算弘覺法師去世的日子，正是寄送物品的那一天。又回憶起采菜的事情，更加悲痛。曇諦遊學各地，內外典籍，過目不忘。講《法華經》、《大品般若經》、《維摩詰經》各十五遍。最終在宋元嘉末年去世。費長房說：『弘覺法師的弟子僧䂮，師徒二人精通佛法，名聲顯赫于關中地區。什物三衣（僧人的生活用品）又何止這些，只有書鎮、麈尾珍藏在懷。等到轉世投胎，這兩樣東西也一同帶了過來。』（出自《弘贊》第二本，也出自《高僧傳》）

通交二世之爺孃

【English Translation】 English version: This person has committed a serious offense and should not remain in the monastery. A senior monk said, 'This person is deluded by ghosts and spirits, not of his own volition. Now that he has escaped the predicament and the power of the scriptures is manifest, he can stay in the monastery and repent.' Later, when encountering believers from his hometown, he was sent back. (From Hong Zan, volume 6)

Enlightenment of a Teacher and Disciple from a Previous Life

The monk Tan Di, his ancestors were from Kangju (an ancient kingdom in Central Asia), later moving to Wuxing. Tan Di's mother, Huang, dreamed during a daytime nap that a monk called Huang 'mother' and sent a horsetail whisk (a type of duster) and an iron carved paperweight. When Huang woke up, she found the two items were present, and she felt very strange about it privately. As a result, she became pregnant and gave birth to Tan Di. When Tan Di was five years old, his mother showed him the horsetail whisk and other items to play with. Tan Di said, 'This was given by King Qin.' His mother asked, 'Where did you put it?' He replied, 'I don't remember.' When he was ten years old, he became a monk, learning without a teacher, and his enlightenment came naturally. Later, he followed his father to Fan Deng and met the monk Que Daoren from Guanzhong. He suddenly called Que's name. Que said, 'Why does this child call this old monk by name?' Tan Di said, 'A Shang (monk), originally I am Tan Di the novice. You once gathered vegetables for the monks and were injured by a wild boar, and you cried out involuntarily. Why have you forgotten now?' It turned out that the monk Que had been a disciple of Dharma Master Hongjue, and he was injured by a wild boar while gathering vegetables for the monks. Que initially did not remember this. So he visited Tan Di's father, and Tan Di's father explained in detail the origin of Tan Di's birth and showed the paperweight, horsetail whisk, and other items. Que then realized and wept, saying, 'This is my former teacher, Dharma Master Hongjue!' And the teacher once lectured on the Lotus Sutra for Yao Chang, the ruler of Qin, and I served as the chief lecturer. Yao Chang gave the teacher these two items, and now they are here!' Recalling the day Dharma Master Hongjue passed away, it was exactly the day the items were sent. Remembering the vegetable gathering incident again, he was even more saddened. Tan Di traveled and studied everywhere, remembering everything he saw in both internal and external scriptures. He lectured on the Lotus Sutra, the Mahaprajnaparamita Sutra, and the Vimalakirti Sutra fifteen times each. He finally passed away at the end of the Yuanjia era of the Song Dynasty. Fei Changfang said, 'Dharma Master Hongjue's disciple, the monk Que, teacher and disciple were skilled in the Dharma, and their reputation was prominent in the Guanzhong region. The personal belongings and the three robes (monk's garments), how could there be only these? Only the paperweight and horsetail whisk were cherished and kept close. When he was reborn, these two items were brought along.' (From Hong Zan, volume 2, also from Biographies of Eminent Monks)

Parents Connected Through Two Lifetimes

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新羅國有金果毅。生一男子。從少出家。樂讀法華經。至第二卷誤燒一字。年十八忽從天喪。邊生別處金果毅家。又得出家。即遍受讀法華經。至第二卷每於一字隨問隨忘。夢有人云。小師前生向某鄉某金果毅家生。亦得出家。在彼生時。讀誦法華。誤燒一字。是以今生隨得隨忘。彼舊經現存。往彼自看。此小師依夢向彼尋覓。果得其家。借問投宿前生父母。依俙欲識。尋訪舊經。乃見第二實燒一字。小師及前父母悲喜交並。二家遂為親好。彼此無二。當即言及州縣。州縣奏聞。舉國傳詠。即貞觀時也。　出弘贊第九。

第五段　五百弟子授記品　授學無學人記品野雉忽爾轉身閻王聳然彈指融酥滿器兵衛盈庭神人警寢而進船天帝收經而入藏

野雉忽爾轉身

師諱道生。遁跡虎丘寺。有講臺石。至今存焉。一時居半塘。誦法華經。忽有一雉常來聽受。一日不見。師念之。夜入夢雲。某因聽經。遂獲改報。今在某家為兒子。待過數年卻來奉事。洎師詢之。果爾。及出家。無何童子之年便命終。因瘞于林。一夕俄而放光。輝照塘塢。鄉人異之。啟看。乃獲一舌。生青蓮華。因是起塔。后葺成寺。即今半塘寺是也。　出現應錄上之一。

閻王聳然彈指

釋慧度。吳興人也。菜食長齋。誦法華經

【現代漢語翻譯】 現代漢語譯本：新羅國有一個叫金果毅（人名）的人。他生了一個男孩，從小就出家，喜歡讀誦《法華經》。當讀到第二卷時，不小心燒掉了一個字。十八歲時，忽然去世，轉生到另一個地方的金果毅家。他又再次出家，於是又開始普遍地受持讀誦《法華經》。但當讀到第二卷時，總是對其中一個字隨問隨忘。夢中有人告訴他：『小師父你前世是某鄉某金果毅家所生，也曾出家。在那一世，你讀誦《法華經》時，不小心燒掉了一個字，所以今生才會隨學隨忘。那部舊經現在還在，你去那裡自己看看。』這位小師父按照夢中的指示，前去尋找，果然找到了那戶人家，借宿在前世父母家中。他們隱約覺得面熟，於是尋找舊經，發現第二卷確實燒掉了一個字。小師父和前世父母悲喜交加。兩家人因此結為親家，彼此親密無間。這件事很快傳到了州縣，州縣上報朝廷，全國上下都在傳頌。這件事發生在貞觀年間。出自《弘贊》第九卷。

第五段 《五百弟子授記品》 《授學無學人記品》野雉忽然轉身 閻王聳然彈指 融酥滿器 兵衛盈庭 神人警醒而進船 天帝收經而入藏

野雉忽然轉身

道生法師，隱居在虎丘寺。寺里有一座講經臺，至今還在。有一次，他住在半塘，誦讀《法華經》。忽然有一隻野雞經常來聽他誦經。有一天，野雞沒有來，法師很想念它。晚上，法師夢見野雞說：『我因為聽您誦經，得以改變命運，現在投生到某家做兒子。等過幾年，我會來侍奉您。』後來，法師去詢問，果然如此。等到這個孩子出家后不久，就在童年時去世了。於是將他埋葬在樹林里。一天晚上，突然放出光芒，照亮了整個池塘。鄉里人感到驚異，挖開墳墓檢視，發現只有一根舌頭，舌頭上生出青蓮花。因此在那裡建了一座塔，後來擴建成了寺廟，就是現在的半塘寺。出自《出現應錄》上之一。

閻王聳然彈指

釋慧度（人名），是吳興人。長期吃素，持齋戒，誦讀《法華經》。

【English Translation】 English version: In the kingdom of Silla, there was a man named Kim Gwayi (personal name). He had a son who became a monk from a young age and loved to read the Lotus Sutra. When he reached the second volume, he accidentally burned a word. At the age of eighteen, he suddenly died and was reborn into the Kim Gwayi family in another place. He became a monk again and began to universally receive and recite the Lotus Sutra. However, when he reached the second volume, he would always forget one word as soon as he was asked about it. In a dream, someone told him: 'Little Master, in your previous life, you were born into the Kim Gwayi family in a certain village and also became a monk. In that life, when you were reciting the Lotus Sutra, you accidentally burned a word, so in this life, you forget as soon as you learn. That old scripture still exists, go there and see for yourself.' This little master followed the instructions in the dream and went to search, and indeed found that family, lodging in the house of his parents from his previous life. They vaguely felt familiar, so they searched for the old scripture and found that a word was indeed burned in the second volume. The little master and his parents from his previous life were filled with mixed feelings of sorrow and joy. The two families became relatives and were very close to each other. This matter quickly spread to the prefecture and county, and the prefecture and county reported it to the court, and the whole country was spreading the story. This happened during the Zhenguan period. From Hongzan, Volume 9.

Section 5: Chapter on the Prophecy of the Five Hundred Disciples, Chapter on the Prophecy of Those Who Are Learning and Those Who Have Nothing More to Learn. A wild pheasant suddenly turns around. Yama (King of Hell) snaps his fingers in amazement. A vessel is filled with melted butter. Soldiers fill the courtyard. A divine being awakens and advances the boat. The Heavenly Emperor collects the scripture and enters the treasury.

A wild pheasant suddenly turns around.

Master Daosheng (monk's name) lived in seclusion at Tiger Hill Temple. There is a lecture platform in the temple, which still exists today. Once, he lived in Bantang and recited the Lotus Sutra. Suddenly, a wild pheasant often came to listen to him recite the scripture. One day, the pheasant did not come, and the master missed it very much. At night, the master dreamed that the pheasant said: 'Because I listened to you recite the scripture, I was able to change my destiny and was reborn into a certain family as a son. After a few years, I will come to serve you.' Later, the master inquired and it was indeed so. After this child became a monk, he died in childhood. So he was buried in the forest. One night, suddenly a light was emitted, illuminating the entire pond. The villagers were amazed and dug up the grave to see, and found only a tongue, with a blue lotus flower growing on it. Therefore, a pagoda was built there, which was later expanded into a temple, which is now Bantang Temple. From Chuxian Yinglu, Volume 1.

Yama snaps his fingers in amazement.

釋慧度 (Shi Huidu, a monk's name), was from Wuxing. He ate vegetarian food for a long time, observed precepts, and recited the Lotus Sutra.

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。忽染祖暴亡。五日還活。自說見閻羅王。服遠遊冠。衣纓如今王者。侍衛亦然。始時儀容溫雅。亦判罪人事。便大瞋怒。須面動異。問度有何業。答誦法華經。王聳然彈指。召出金床與度坐。請誦一遍究竟。王曰。此功德不可思議。法師年壽未盡。亦以經力扶持。更延二紀。後果得二十四年。陳文帝元嘉時亡。春秋七十餘。　出弘贊第六。

融酥滿器

釋智藏。夏州人也。年少出家。住大興善寺。每誦法華經。以千遍為限。當損心吐血經數日。寺僧季暮告藏曰。傳聞損心用小便和麵作漿服之即差。藏云。誓于千遍之內不以穢物熏經。此雖為藥。終乖宿志。乃灑掃庭除。奉經置案。燒香旋繞禮拜祈誠。爾夜忽如睡夢。見一梵僧與藏取水和麵作漿。授之令服。藏飲之未半。欻然即悟。乃心力倍常。還遵舊貫。貞觀九年有夏州僧石法師聞藏誦經。奉酥三斤以充供養。藏盛以一器。初日以銅匙取中心桃許。明日更取乃見舊處融酥凝滿。從夏至秋日取如故。藏私心慶悅。始悟醍醐自出。到八月。分此舊酥與同寺僧靈響禪師。為響說之。又每聞異香及彈指之響。屢為幽人喚之令起。而前後所誦一萬餘遍。儀鳳三年。年八十八。終於凈影寺焉。但以戒足少虧。不獲深悟。識者恨之。　出弘贊第八。

兵衛盈庭

【現代漢語翻譯】 現代漢語譯本：突然，度（Du）遭遇意外暴亡，五日後又復活。他自述見到閻羅王（Yanluo Wang，地獄之主），頭戴遠遊冠，身穿衣纓，如同人間的君王一般，侍衛也是如此。起初，閻羅王的儀容溫和儒雅，也處理判決罪人的事情，後來突然大發雷霆，面部表情變得非常憤怒。閻羅王問度生前有何功德，度回答說誦讀《法華經》（Fahua Jing，Lotus Sutra）。閻羅王聽后肅然起敬，彈指讚歎，並召出金床讓度坐下，請他誦讀一遍完整的《法華經》。閻羅王說：『此功德不可思議。《法師》您的壽命尚未終結，也憑藉這部經的力量扶持，可以再延長二十四年。』 後來，度在陳文帝元嘉年間去世，享年七十餘歲。出自《弘贊第六》。 釋智藏（Shi Zhicang）是夏州人。年少時出家，住在[大興善寺]（Daxingshan Temple）。他每次誦讀《法華經》，都以一千遍為限。每當誦經數日，就會損耗心力，甚至吐血。寺里的僧人季暮（Ji Mu）告訴智藏說：『聽說損耗心力可以用小便和麵做成麵漿服用，就能痊癒。』 智藏說：『我發誓在誦滿一千遍之內，絕不用污穢之物來薰染經典。即使這可以作為藥物，最終還是違背了我原本的志向。』 於是他灑掃庭院，恭敬地將經書放置在案臺上，焚香、繞行、禮拜，虔誠祈禱。當天晚上，他忽然像在睡夢中一樣，看見一位梵僧（Fan Seng，Indian Monk）幫他取水和麵做成麵漿，遞給他讓他服用。智藏喝了不到一半，突然就清醒了，感到心力倍增，於是繼續按照原來的計劃誦經。貞觀九年，有夏州僧人石法師（Shi Fashi）聽聞智藏誦經，供奉了三斤酥油來供養。智藏用一個器皿盛放酥油，第一天用銅勺從中心取用一點，第二天再取用時，卻發現原來的地方又凝滿了酥油。從夏天到秋天，每天取用都像這樣。智藏私下感到慶幸和喜悅，這才明白醍醐（ti hu，ghee）是自然產生的。到了八月，他將這些舊酥油分給了同寺的僧人靈響禪師（Lingxiang Chanshi），併爲靈響禪師講述了這件事。他還經常聞到異香和彈指的聲音，多次被幽冥之人呼喚醒來。前後總共誦讀了一萬多遍。儀鳳三年，智藏八十八歲，在凈影寺（Jingying Temple）去世。只是因為戒律方面稍有虧欠，沒有獲得更深的領悟，知情者都為此感到遺憾。出自《弘贊第八》。 兵衛盈庭

【English Translation】 English version: Suddenly, Du suffered an unexpected and violent death, but revived after five days. He recounted seeing Yama (Yanluo Wang, Lord of the Underworld), wearing a yuanyou crown and dressed in royal attire, just like an earthly king, with attendants similarly attired. Initially, Yama's demeanor was gentle and refined, and he also judged the affairs of sinners. Later, he suddenly became furious, his facial expressions changing drastically. Yama asked Du what merits he had accumulated in his life. Du replied that he recited the Lotus Sutra (Fahua Jing). Yama, upon hearing this, respectfully snapped his fingers in admiration and summoned a golden bed for Du to sit on, requesting him to recite the entire sutra once. Yama said, 'This merit is inconceivable. Dharma Master, your lifespan has not yet ended, and you are also supported by the power of this sutra, which will extend it by another twenty-four years.' Later, Du passed away during the Yuanjia era of Emperor Wen of Chen, at the age of seventy-odd years. From Extolments, Chapter 6. The monk Shi Zhicang, from Xia Prefecture, became a monk at a young age and resided at Daxingshan Temple. Each time he recited the Lotus Sutra, he set a limit of one thousand recitations. After reciting for several days, he would deplete his heart's energy and even vomit blood. The monk Ji Mu from the temple told Zhicang, 'I have heard that depleting heart energy can be cured by mixing urine with flour to make a paste and taking it.' Zhicang said, 'I vow not to defile the sutra with impure substances within the one thousand recitations. Even if this can be used as medicine, it would ultimately violate my original aspiration.' Therefore, he swept the courtyard, respectfully placed the sutra on the table, burned incense, circumambulated, prostrated, and prayed sincerely. That night, he suddenly saw in a dream a Brahmin monk (Fan Seng, Indian Monk) helping him fetch water and mix flour to make a paste, handing it to him to take. Zhicang drank less than half of it and suddenly became clear-headed, feeling his heart's energy doubled. So he continued reciting the sutra according to his original plan. In the ninth year of the Zhenguan era, the monk Shi Fashi from Xia Prefecture, hearing of Zhicang's recitation of the sutra, offered three catties of ghee as an offering. Zhicang stored the ghee in a container. The first day, he took a small amount from the center with a copper spoon. The next day, when he took more, he found that the original spot had been filled with congealed ghee. From summer to autumn, he took it like this every day. Zhicang secretly rejoiced and was delighted, realizing that the ghee (ti hu) was produced naturally. In August, he distributed this old ghee to the monk Lingxiang Chanshi from the same temple and told Lingxiang Chanshi about this matter. He also often heard strange fragrances and the sound of finger snapping, and was repeatedly awakened by people from the underworld. In total, he recited the sutra more than ten thousand times. In the third year of the Yifeng era, Zhicang passed away at Jingying Temple at the age of eighty-eight. It was only because of a slight deficiency in his adherence to the precepts that he did not attain deeper enlightenment, which those who knew him regretted. From Extolments, Chapter 8. Soldiers filled the courtyard.

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釋僧映。少出家。住江陽永齊寺。誦法華經。至於年老誦習無輟。與一法師並房。法師意常嫌誦經聲高。妨廢看讀。請騫師諫之。爾日初夜月朗。僧映依常誦經。騫師欲往諫止。開戶望見映房前有數千人。身著甲鎧持弓帶仗。叉手胡跪以聽誦經。騫師即退歸房。明日備向此法師述昨宵所見。共往懺悔嫌恨之罪。映凡常行往恒聞前後有甲仗之聲。開皇年中卒于寺矣。　出弘贊第七。

神人警寢而進船

釋寶玦。張孝秀弟也。出家住匡山寺。誦法華經甚得通利。而不能善攝身口。梁邵陵王嫌之。夜遣二人密往殺玦。玦時在床臥息。忽夢見四人到床前。手搖玦云。邵陵王遣人來殺汝。汝那得安眠。玦因驚覺即起。向後開門。仍覺前戶有人入聲。心轉惶怖。出至房后本有池水。由來未經涉入。不測深淺。恍忽之間忽見一船二人倚篙待之。玦乃上船到彼岸竟。即見邵陵王所遣二人已在池邊。但㝵水不得過。自後折節讀誦。善能斷契。人所倣傚。時人呼為盧山殺契者是也。　出弘贊第六。

天帝邀經而入藏　靜和宅主

宅主。康宗大王之庶女。權臣晉康公之室也。知權勢冰山不久。嘆浮生火宅無安。思修出要。幸聞圓妙始開白蓮社。同願創成。力為外護。又塑成無量壽如來。下安於主殿。又愿成金

【現代漢語翻譯】 現代漢語譯本

釋僧映（釋：佛教僧侶的尊稱；僧映：人名）。年少時出家，住在江陽永齊寺。誦讀《法華經》，直到年老都沒有停止誦習。與一位法師同住一間房。法師常常嫌棄誦經的聲音太高，妨礙他閱讀。請騫師勸諫他。那天初夜，月光明亮，僧映像往常一樣誦經。騫師想要去勸阻他，打開門，望見僧映的房前有數千人，身穿鎧甲，手持弓箭刀槍，叉手跪著聽他誦經。騫師立刻退回自己的房間。第二天，詳細地向那位法師講述了昨晚所見的情景，一起懺悔了嫌棄憎恨的罪過。僧映平時行走時，常常聽到前後有甲仗的聲音。開皇年間在寺廟中去世。

出自《弘贊》第七。 神人警醒睡眠而幫助渡船

釋寶玦（釋：佛教僧侶的尊稱；寶玦：人名），是張孝秀的弟弟。出家住在匡山寺。誦讀《法華經》非常精通流暢。但是不能很好地約束自己的身口意。梁邵陵王嫌惡他，夜晚派遣兩個人秘密地去殺寶玦。寶玦當時正在床上睡覺休息。忽然夢見四個人來到床前，搖著寶玦說：『邵陵王派人來殺你，你怎麼還在安睡？』寶玦因此驚醒立刻起身，向後打開門。仍然感覺到前門有人進來的聲音，心中更加惶恐害怕。出去到房后，原本有一個池塘，從來沒有涉足進入過，不知道深淺。恍惚之間忽然看見一條船，兩個人靠著篙等待他。寶玦於是上了船到達了彼岸。隨即看見邵陵王所派遣的兩個人已經在池塘邊，但是因為水而無法過去。自此以後改變行為，努力讀誦，善於斷除疑惑，人們都效仿他。當時人們稱他為盧山殺契者。

出自《弘贊》第六。 天帝邀請經書進入藏經閣 靜和宅主（靜和宅主：人名，指居住在靜和宅院的女主人）

宅主（宅主：指居住在宅院的女主人），是康宗大王的庶女，權臣晉康公的妻子。知道權勢像冰山一樣不會長久，感嘆浮生像火宅一樣沒有安寧。想要修習脫離苦海的方法。有幸聽聞圓滿微妙的佛法，開始建立白蓮社，共同發願完成。盡力做外圍的護持。又塑造了無量壽如來（無量壽如來：阿彌陀佛的別稱），安放在主殿之下。又發願鑄造金

【English Translation】 English version

釋 Sengying (釋: a respectful title for Buddhist monks; Sengying: a personal name). He became a monk at a young age and lived in Yongqi Temple in Jiangyang. He recited the Lotus Sutra, and continued to do so without interruption even in his old age. He shared a room with another Dharma master. The Dharma master often complained that the sound of his chanting was too loud and interfered with his reading. He asked Qian the teacher to advise him. That night, the moon was bright. Sengying recited the sutra as usual. Qian the teacher wanted to go and stop him. When he opened the door, he saw thousands of people in front of Sengying's room, wearing armor, holding bows and weapons, kneeling with their hands clasped, listening to him recite the sutra. Qian the teacher immediately retreated to his room. The next day, he told the Dharma master in detail what he had seen the night before, and together they repented for their sins of dislike and hatred. Usually when Sengying walked, he always heard the sound of armor and weapons around him. He passed away in the temple during the Kaihuang era.

From Hong Zan (Extolling the Dharma) Volume 7. A Spirit Warns of Sleep and Helps with a Boat

釋 Baojue (釋: a respectful title for Buddhist monks; Baojue: a personal name), was the younger brother of Zhang Xiaoxiu. He became a monk and lived in Kuangshan Temple. He was very proficient in reciting the Lotus Sutra. However, he was not good at controlling his body, speech, and mind. King Shaoling of Liang disliked him and secretly sent two people to kill Baojue at night. Baojue was sleeping in bed at the time. Suddenly, he dreamed of four people coming to his bedside, shaking Baojue and saying, 'King Shaoling has sent people to kill you. How can you still be sleeping?' Baojue woke up in shock and immediately got up, opening the back door. He still felt the sound of someone entering through the front door, and his heart became even more frightened. He went out to the back of the room, where there was originally a pond, which he had never entered before, and did not know its depth. In a daze, he suddenly saw a boat, with two people leaning on poles waiting for him. Baojue then boarded the boat and reached the other shore. Immediately, he saw the two people sent by King Shaoling already at the edge of the pond, but unable to cross because of the water. From then on, he changed his behavior, worked hard at reciting, and was good at cutting off doubts, and people imitated him. At that time, people called him 'the one who slays doubts at Mount Lu'.

From Hong Zan (Extolling the Dharma) Volume 6. The Heavenly Emperor Invites the Sutra into the Treasury Jinghe Residence Mistress (Jinghe Residence Mistress: a personal name, referring to the mistress of the Jinghe residence)

The residence mistress (宅主: refers to the mistress of the residence), was the concubine daughter of King Kangzong, and the wife of the powerful minister Duke Jinkang. Knowing that power is like an iceberg and will not last long, she lamented that floating life is like a burning house without peace. She wanted to cultivate a way to escape suffering. Fortunately, she heard the perfect and wonderful Dharma, and began to create the White Lotus Society, vowing to complete it together. She did her best to provide external support. She also sculpted the Amitabha Tathagata (無量壽如來: another name for Amitabha Buddha), and placed it under the main hall. She also vowed to cast gold

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字蓮經。凡百妝嚴。無一不備。寄獻于圓妙。妙請山人一如書寫。如后夢感神人自空而下曰。所寫金字法華已安忉利天第二額梨藏中。　出海東傳弘錄。

第六段　法師品　見寶塔品鬼莫能害舌不可耕皂客還輸本錢仙翁特請一品空中彈指座上生香

鬼莫能害

紹興二十八年。無為軍指使李遇。迎新郡大守于城西。既行十餘里。忽見百許人從路旁出。皆如三五歲兒。大呼而前。合圍擊之。李初不懼與相驅。每奮拳必十數輩仆地。才仆即起。已散複合。如是數四。有躍而登肩取巾解發者。李益窘走不可脫。且擊且前。俄一老叟布袍草履。不知自何來。厲聲咄曰。此官人常持法華經。若損他。豈不累我。叱令退。鬼遂散。老人亦不現。老人疑土地神云。　出夷堅于志。詳見現應錄。

舌不可耕

龍朔年間。京師高文常讀法華經。一日乘馬出順義門。忽見兩騎追捉。問之。乃曰我是閻王遣來追汝。文慞惶逃避。皆不免。即被拽下馬。挽卻頭髮。如同刀割。家人輿歸。至晚蘇云。閻王問我何故盜僧果子。因何說三寶之過。遂依法伏罪。無敢措言。王判盜果之罪合吞鐵丸四百五十枚。四年受之。說過之罪。合耕其舌。因令放釋。遂蘇。少選還絕。口如吞物。通身皰赤。有苦楚相。又經一日醒云。某

【現代漢語翻譯】 現代漢語譯本：

《字蓮經》。各種裝飾莊嚴，無一不完備。寄獻于圓妙。圓妙請山人一如書寫。之後夢中感應神人從空中而下說：『所寫的金字《法華經》已經安放在忉利天（Trayastrimsa，佛教欲界六天之一）第二額梨藏中。』 出自《海東傳弘錄》。

第六段 法師品 見寶塔品 鬼莫能害 舌不可耕 皂客還輸本錢 仙翁特請一品空中彈指座上生香

鬼莫能害

紹興二十八年，無為軍指使李遇，迎接新郡太守于城西。已經走了十餘里，忽然看見一百多人從路旁出來，都像三五歲的孩童，大聲呼叫著向前，合圍攻擊他。李遇起初不害怕，與他們互相驅趕。每當揮拳，必定有十幾個人倒地。剛倒下就又起來，已經散開又重新合攏。像這樣幾次。有人跳起來登上他的肩膀，取下他的頭巾，解開他的頭髮。李遇非常窘迫，想要逃走卻無法脫身，一邊擊打一邊向前。忽然一位老翁，穿著布袍草鞋，不知道從哪裡來，厲聲呵斥道：『這位官人經常持誦《法華經》，如果傷害了他，豈不是連累我？』呵斥命令鬼退下，鬼就散開了。老人也不見了。人們懷疑是土地神。出自《夷堅志》。詳細情況見《現應錄》。

舌不可耕

龍朔年間，京師的高文常讀《法華經》。一日騎馬出順義門，忽然看見兩個騎馬的人追趕他，問他們，他們說：『我是閻王派來追捕你的。』高文驚慌逃避，都不能倖免。隨即被拽下馬，拉著頭髮，如同刀割。家人用轎子抬他回家。到晚上甦醒過來說，閻王問我為什麼盜取僧人的果子，因為什麼說了三寶（佛、法、僧）的過失。於是依法認罪伏法，沒有人敢為他說情。閻王判決盜果子的罪應當吞鐵丸四百五十枚，四年內受完。說過失的罪，應當耕他的舌頭。於是命令放了他。高文就甦醒了。一會兒又昏厥過去，口中好像吞了東西，全身長滿紅色水泡，有痛苦的樣子。又過了一天醒來說，我……

【English Translation】 English version:

The Sutra of Lotus Characters. All kinds of adornments and decorations are complete and without lack. Dedicated to Yuanmiao. Yuanmiao requested a recluse to write it exactly as it is. Afterwards, in a dream, he sensed a divine being descending from the sky, saying: 'The golden-lettered Lotus Sutra that was written has already been placed in the second Erli repository in Trayastrimsa Heaven (one of the six heavens of desire in Buddhism).' From the 'Haedong Jeonhongnok'.

Section 6: The Chapter on the Teacher of the Dharma, The Chapter on the Appearance of the Jeweled Stupa. Ghosts Cannot Harm, Tongue Cannot Be Plowed, Soap Merchant Returns the Principal, Immortal Elder Especially Requests a Chapter, Snapping Fingers in the Air, Incense Arises from the Seat.

Ghosts Cannot Harm

In the twenty-eighth year of Shaoxing, Li Yu, the commander of the Wuwei Army, was welcoming the Grand Protector of Xin Prefecture in the west of the city. After traveling more than ten li, he suddenly saw over a hundred people emerging from the roadside, all resembling children of three to five years old, shouting loudly and attacking him in a circle. Li Yu was not afraid at first and drove them away. Every time he punched, more than a dozen would fall to the ground. As soon as they fell, they would get up again, scattering and reassembling. This happened several times. Some jumped onto his shoulders, took off his headscarf, and untied his hair. Li Yu was very distressed, wanting to escape but unable to break free, striking and moving forward at the same time. Suddenly, an old man in a cloth robe and straw sandals, not knowing where he came from, sternly rebuked: 'This official often upholds and recites the Lotus Sutra. If you harm him, wouldn't you implicate me?' He scolded and ordered the ghosts to retreat, and the ghosts dispersed. The old man also disappeared. People suspected he was the local earth deity. From 'Yijian Zhi'. See 'Xianying Lu' for details.

Tongue Cannot Be Plowed

During the Longshuo era, Gao Wen of the capital often read the Lotus Sutra. One day, he rode a horse out of Shunyi Gate, and suddenly saw two riders chasing him. When he asked them, they said: 'We are sent by King Yama to arrest you.' Gao Wen panicked and tried to escape, but could not avoid it. He was immediately dragged off his horse, his hair pulled as if cut by a knife. His family carried him home in a sedan chair. In the evening, he woke up and said that King Yama asked him why he stole the monks' fruits and why he spoke ill of the Three Jewels (Buddha, Dharma, Sangha). So he confessed his crimes and submitted to the law, and no one dared to speak for him. King Yama sentenced that the crime of stealing fruit should be punished by swallowing four hundred and fifty iron balls, to be completed in four years. The crime of speaking ill should be punished by plowing his tongue. Then he ordered him to be released. Gao Wen then woke up. After a while, he fainted again, his mouth as if swallowing something, his whole body covered with red blisters, showing a painful appearance. After another day, he woke up and said, I...

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在地獄四日。吞丸乃盡。苦毒不可復言。方欲拔舌耕之。拔而不出。勘案所。乃曰常讀法華經。舌不可出。遂放得活。今現在化度寺圓滿師處聽法懺悔云。　出南山三寶感通錄。詳見弘贊第九卷釋法眼傳及現應錄。

皂客還送本錢

嚴恭。字近禮。本泉州人也。家富於財而無兄弟。父母愛恭。言無所違。陳大建初。恭請于父母。愿得錢五萬往楊州市物。父母從之。恭乘船載錢而下。去楊州數十里。江中逢一船載黿(黿。說文云大鱉也)。將詣市賣之。恭問。知其故。念黿將死。因請贖之。黿主曰。我黿大頭別。千錢乃可。恭問有幾頭。答有五十。恭曰我有錢五萬。愿以贖之。黿主喜。取錢付黿而去。恭盡以黿放江中。而空船詣楊州。其黿主別恭行十餘里。船沒而死。是日昏暮。烏衣客五十人詣恭本家寄宿。並以錢五萬付恭父母曰。君兒在楊州。附此錢歸。愿依數受也。恭父母怪愕。疑恭死。客曰。兒無恙。但不須錢。故附歸耳。恭父受之。記是本錢。而皆水濕。留客為設食。客明旦辭去。后月餘。恭還家。父母大喜。既而問附錢所由。恭言無之。父母說客形狀及附錢日月。乃贖黿之日。於是知五十客皆所贖黿也。父子驚歎。因徙家楊州。專勤福業。常讀法華經。一時讀至見寶塔品。輟經嘆曰。寶塔之內有

【現代漢語翻譯】 現代漢語譯本 在地獄裡待了四天。吞下的藥丸都吃完了。痛苦難受無法用言語形容。正想要拔出舌頭來耕地獄，卻拔不出來。審判官檢視案卷，說道：『這個人經常誦讀《法華經》，所以舌頭拔不出來。』於是就被放了，得以活命。現在在化度寺圓滿師那裡聽法懺悔，這樣說的。出自《南山三寶感通錄》。詳細情況參見《弘贊》第九卷《釋法眼傳》及《現應錄》。

皂衣客人送還本錢

嚴恭，字近禮，原本是泉州人。家裡很有錢，但沒有兄弟。父母很愛嚴恭，對他說的話沒有不聽從的。陳朝大建初年，嚴恭請求父母，希望能給他五萬錢到楊州去做買賣。父母同意了。嚴恭乘船載著錢出發，離楊州還有幾十里路的時候，在江中遇到一條船，船上載著黿（黿，《說文解字》中說是大鱉）。正要運到市場上去賣。嚴恭問明情況，想到黿將要死去，於是請求買下它。黿的主人說：『我的黿個頭很大，要一千錢才可以。』嚴恭問有多少隻。回答說有五十隻。嚴恭說：『我有五萬錢，願意用來買下它們。』黿的主人很高興，收了錢放黿走了。嚴恭把所有的黿都放到了江中，然後空著船去了楊州。那個黿的主人離開嚴恭走了十幾里路，船就沉沒了，淹死了。當天傍晚，五十個穿著黑色衣服的客人來到嚴恭的家裡借宿，並且把五萬錢交給嚴恭的父母說：『您的兒子在楊州，托我們把這些錢帶回來，希望你們按數收下。』嚴恭的父母感到奇怪和驚訝，懷疑嚴恭已經死了。客人說：『您的兒子沒事，只是不需要這些錢，所以托我們帶回來。』嚴恭的父親收下了錢，記得是本錢，而且錢都是濕的。留客人吃飯，客人第二天早上就離開了。過了一個多月，嚴恭回到家。父母非常高興。後來問起託人帶錢的事情，嚴恭說沒有這回事。父母說了客人的樣子以及送錢的日期，正是贖黿的那一天。於是知道這五十個客人都是所贖的黿。父子感到驚訝和讚歎。於是搬家到楊州，專門勤奮地做善事，經常誦讀《法華經》。有一次讀到《見寶塔品》，停止誦經感嘆道：『寶塔之內有……』

【English Translation】 English version For four days in hell. All the swallowed pills were finished. The suffering was indescribable. Just as I was about to pull out my tongue to plow the hell, I couldn't pull it out. The judge checked the records and said, 'This person often recites the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), so his tongue cannot be pulled out.' So he was released and allowed to live. Now he is listening to the Dharma and repenting at Master Yuanman's place in Huadu Temple, so he said. From Nanshan's Records of Responses to the Three Jewels. See Hongzan, Volume 9, Biography of Shi Fayan and Records of Manifestations for details.

Black-Clothed Guests Return the Capital

Yan Gong, styled Jinli, was originally from Quanzhou. His family was wealthy, but he had no brothers. His parents loved Yan Gong and never disobeyed his words. In the early years of the Da Jian era of the Chen Dynasty, Yan Gong asked his parents for 50,000 coins to go to Yangzhou to do business. His parents agreed. Yan Gong set off by boat with the money. When he was still dozens of miles away from Yangzhou, he encountered a boat in the river carrying turtles (yuan, described in the Shuowen Jiezi as large turtles). They were about to be taken to the market to be sold. Yan Gong asked about the situation and, thinking that the turtles were about to die, asked to buy them. The turtle owner said, 'My turtles are very large, and each one costs 1,000 coins.' Yan Gong asked how many there were. The owner replied that there were fifty. Yan Gong said, 'I have 50,000 coins and am willing to use them to buy them.' The turtle owner was happy, took the money, and released the turtles. Yan Gong released all the turtles into the river and then went to Yangzhou with an empty boat. The turtle owner traveled more than ten miles away from Yan Gong when his boat sank and he drowned. That evening, fifty guests dressed in black came to Yan Gong's home to stay overnight and gave 50,000 coins to Yan Gong's parents, saying, 'Your son is in Yangzhou and asked us to bring this money back. Please accept it.' Yan Gong's parents were surprised and suspicious, wondering if Yan Gong had died. The guests said, 'Your son is fine, but he doesn't need the money, so he asked us to bring it back.' Yan Gong's father accepted the money, remembering that it was the capital, and the money was wet. He invited the guests to eat, and the guests left the next morning. More than a month later, Yan Gong returned home. His parents were very happy. Later, they asked about the matter of entrusting someone to bring the money back, but Yan Gong said that he had not done so. His parents described the appearance of the guests and the date they brought the money, which was the day he redeemed the turtles. Then they knew that the fifty guests were all the turtles he had redeemed. Father and son were amazed and praised. So they moved to Yangzhou, dedicated themselves to diligently doing good deeds, and often recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Once, when reading the Chapter on the Appearance of the Jeweled Stupa, he stopped reciting and exclaimed, 'Within the jeweled stupa there is...'

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二如來。分身諸佛其數不少。我今何為不能感見。慨嘆良久。至夜忽夢一胡僧語曰。若誦此經。欲見諸佛。當解說書寫流通供養。斯愿可諧。恭因發心造經一百部。未及成辦。忽得重病。乃更發願增造一千部。病既愈。即于住宅起造經堂。若紙若筆必以凈心。不行欺詐。隨得便營。書生常十數人。如法供給。恭親撿校。勞不告倦。有人從貸經錢一萬。恭不得已與之。其人得錢。船過中流。忽爾沉覆。錢失人活。是日恭入庫。見元錢俱濕。頗怪之。后見貸人。方知沒溺。一日忽有異僧年八十許。自云從龜茲國來。今往羅浮山去。聞君造經。愿請一部。恭授與經。僧贈金一瓶。重四十兩。愿助造經。言已而退。莫知所止。又有候志從鄱陽來。至宮亭。有人引入廟。見神人案劍而坐。問志還識楊州造法華經嚴恭否。我欲寄錢一萬入其功德。語已便隱。志次日至當涂。忽有一人來覓候志。乃留錢一萬。逼令受之而去。志思惟。知是神錢。才到楊州以錢付恭。恭志更彌堅。造至三千部。又有漁人夜見江中火。焰焰浮來。以船迎之。乃是經一函。即嚴恭所造。后發願云。無一字不經眼。無一字不用心。然嚴恭造經之多。至於子孫猶傳其業。世號嚴法華也。隋季盜賊縱橫。至江都。皆相與約。勿入嚴法華里。里賴之獲全。前後所寫二

【現代漢語翻譯】 現代漢語譯本 二、如來（Tathagata，佛的稱號之一）。分身諸佛的數量非常多，我為什麼不能感應見到呢？』他慨嘆了很久。到了晚上，忽然夢見一位胡僧（來自西域的僧人）對他說：『如果誦讀此經，想要見到諸佛，應當解說、書寫、流通、供養此經，這樣你的願望就可以實現。』嚴恭因此發心製造《法華經》一百部，還沒等完成，忽然得了重病，於是又發願增加製造一千部。病好之後，就在住宅里建造經堂。無論是紙還是筆，都一定以清凈的心對待，不做欺詐的事情。隨緣盡力地經營此事，僱傭的書生常常有十幾人，按照佛法如法地供給他們所需。嚴恭親自檢查校對，勞累也不覺得疲倦。有人向他借經錢一萬，嚴恭不得已給了他。那人得到錢后，船行駛到江中，忽然沉沒，錢沒了，人卻活了下來。當天，嚴恭進入庫房，看見原來的錢都濕了，感到很奇怪。後來見到借錢的人，才知道是沉船造成的。一天，忽然來了一位奇異的僧人，年紀八十多歲，自稱從龜茲國（古代西域國家）來，現在要前往羅浮山。聽說您在製造經書，希望能請一部。嚴恭將經書給了他，僧人贈送了一瓶金子，重四十兩，希望能幫助他製造經書。說完就離開了，不知道去了哪裡。還有一位名叫候志的人從鄱陽（地名）來，到了宮亭（地名）。有人引他進入廟裡，看見神人按著劍而坐，問候志是否認識在揚州製造《法華經》的嚴恭。『我想寄錢一萬，加入他的功德。』說完就隱去了。候志第二天到達當塗（地名），忽然有一個人來尋找候志，留下一萬錢，強迫他收下就離開了。候志心想，知道這是神給的錢。才到揚州，就把錢交給了嚴恭。嚴恭的意志更加堅定，製造了三千部經書。還有漁夫夜裡看見江中有火焰，閃耀著漂浮過來，用船去迎接，原來是一個經書的箱子，正是嚴恭所造。後來他發願說：『沒有一個字不經過我的眼睛，沒有一個字不用我的心。』嚴恭製造的經書非常多，甚至子孫都繼承了他的事業，世人稱他為嚴法華。隋朝末年，盜賊橫行，到達江都（地名）時，都互相約定，不要進入嚴法華的里巷。里巷依靠這個得以保全。前後所寫的二 千餘部。

【English Translation】 English version Two, the Tathagata (Tathagata, one of the titles of the Buddha). The number of Buddhas manifested in various forms is countless, why am I unable to perceive and see them?' He lamented for a long time. That night, he suddenly dreamed of a foreign monk (a monk from the Western Regions) who said to him: 'If you recite this sutra, and wish to see all the Buddhas, you should explain, write, circulate, and make offerings to this sutra, then your wish can be fulfilled.' Yan Gong therefore resolved to create one hundred copies of the 'Lotus Sutra', but before he could complete them, he suddenly fell seriously ill, so he vowed to increase the number to one thousand copies. After recovering from his illness, he built a scripture hall in his residence. Whether it was paper or pen, he always treated them with a pure heart, and did not engage in fraudulent activities. He managed this matter to the best of his ability, and often employed more than a dozen scholars, providing them with what they needed in accordance with the Dharma. Yan Gong personally checked and proofread, and did not feel tired despite the labor. Someone borrowed ten thousand coins from him for making sutras, and Yan Gong reluctantly gave it to him. After that person got the money, the boat sailed into the river, and suddenly sank. The money was lost, but the person survived. That day, Yan Gong entered the treasury and saw that the original money was all wet, and felt very strange. Later, when he saw the person who borrowed the money, he learned that it was caused by the shipwreck. One day, a strange monk, about eighty years old, came and claimed to be from the Kingdom of Kucha (an ancient country in the Western Regions), and was now going to Mount Luofu. He heard that you were making scriptures, and hoped to request a copy. Yan Gong gave him the scripture, and the monk gave him a bottle of gold, weighing forty taels, hoping to help him make scriptures. After saying that, he left and disappeared. There was also a person named Hou Zhi who came from Poyang (place name) and arrived at Gongting (place name). Someone led him into the temple, and saw a deity sitting with a sword, asking Hou Zhi if he knew Yan Gong, who was making the 'Lotus Sutra' in Yangzhou. 'I want to send ten thousand coins to add to his merit.' After saying that, he disappeared. The next day, Hou Zhi arrived at Dangtu (place name), and suddenly a person came looking for Hou Zhi, leaving ten thousand coins, forcing him to accept them and then leaving. Hou Zhi thought to himself, knowing that this was money given by the deity. As soon as he arrived in Yangzhou, he handed the money over to Yan Gong. Yan Gong's will became even stronger, and he made three thousand copies of the sutra. There was also a fisherman who saw flames in the river at night, shining and floating over, and went to meet them with a boat. It turned out to be a box of scriptures, which was made by Yan Gong. Later, he vowed: 'Not a single word has not passed through my eyes, not a single word has not been used with my heart.' Yan Gong made so many scriptures that even his descendants inherited his business, and the world called him Yan Fahua. At the end of the Sui Dynasty, bandits were rampant, and when they arrived in Jiangdu (place name), they all agreed not to enter the neighborhood of Yan Fahua. The neighborhood relied on this to be preserved. The two thousand and more copies written before and after

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千五百餘部。　本出靈瑞集及感通錄。詳見弘贊第十及現應錄。

仙翁特請一品

昔有一法師常誦法華經。一日雲遊經過山路。有一仆請入山中小齋。及至門。有一老人容儀不凡。出揖迎入。敷一高座。老人請云。愿聞寶塔品。師升座。誦一遍。老人以桃一顆金一葉報之。仍命一仆送出。師出谷口。問其仆曰。老人是誰。其仆以指書師掌上。姓孫名思邈。其仆遂不現。師食桃不死。賣金暴富。　出現應錄。

空中彈指

楊州棲靈寺僧道藝。常誦此經。每至見寶塔品。空中彈指數十下。自此之後精誦倍常。

座上生香

釋萬相。雍州萬年人也。諷誦法華。兼敷義理。凡講十餘遍。曾於檐下誦經。忽有白雉馴伏左右。以手取之。初不驚擾。隨相來去。或爐中火炭自然而出。或床后薦間異香頻發。又于房后木上金銅龕像無何而至。青雀一雙兩邊侍立。相收得像。鳥忽飛去。又于中夜靜坐。忽然似夢。見西北天中寶塔高廣嚴飾。望之無際。又見東北七星中七佛從星中出。金容端粹朗照赫然。相悲喜交祫。禮拜讚歎。少選之間倏然而滅。其所誦凡四千余遍。將終之際。令門人稱普賢菩薩名。俄自云。普賢菩薩來。右脅而卒。春秋七十四。　出弘贊第八。

第七段　提婆達多品　勸持

【現代漢語翻譯】 現代漢語譯本：一千五百餘部。出自《靈瑞集》及《感通錄》。詳細情況參見《弘贊》第十及《現應錄》。

仙翁特請一品

過去有一位法師經常誦讀《法華經》（Lotus Sutra）。一天，他雲遊經過山路，有一位僕人請他到山中的小齋。到達門口，有一位老人容貌儀表不凡，出來作揖迎接他進去，鋪設了一個高座。老人請求說：『希望聽聞《寶塔品》（Chapter on the Appearance of a Stupa）。』法師登上座位，誦讀了一遍。老人用一個桃子和一片金葉作為報答，並命令一個僕人送他出去。法師走出谷口，問那個僕人說：『老人是誰？』那個僕人在法師的手掌上寫字，姓孫名思邈（Sun Simiao，a famous doctor in Chinese history）。那個僕人隨即消失不見。法師吃了桃子后長生不死，賣了金葉后變得非常富有。出自《現應錄》。

空中彈指

揚州棲靈寺的僧人道藝，經常誦讀此經。每當讀到《見寶塔品》（Chapter on the Appearance of a Stupa），就在空中彈指數十下。從此之後，他更加精進地誦讀此經。

座上生香

釋萬相（Shi Wanxiang），雍州萬年人。諷誦《法華經》（Lotus Sutra），兼講經中的義理。總共講了十餘遍。曾經在屋檐下誦經，忽然有一隻白雉馴服地待在左右，用手去抓它，它一點也不驚慌。跟隨萬相來來去去。有時爐中的火炭自然地跑出來，有時床后的草墊間奇異的香味頻繁散發。又在房后的樹上，金銅的龕像不知何時出現。一對青雀在兩邊侍立。萬相收起佛像，鳥兒忽然飛走了。又在半夜**，忽然像做夢一樣，看見西北方的天空中寶塔高大寬廣，裝飾華麗，望不到邊際。又看見東北方的七星中，七佛從星中出來，金色的容貌端莊純粹，光芒照耀，非常明亮。萬相悲喜交加，禮拜讚歎。一會兒之後，忽然消失不見。他所誦讀的《法華經》（Lotus Sutra）總共有四千余遍。臨終之際，他讓門人稱念普賢菩薩（Samantabhadra）的名號。不久，他自己說：『普賢菩薩來了。』然後右脅臥著去世了。享年七十四歲。出自《弘贊》第八。

第七段 《提婆達多品》（Devadatta） 勸持

【English Translation】 English version: More than one thousand five hundred copies. Originally from 'Ling Rui Ji' (Collection of Miraculous Responses) and 'Gan Tong Lu' (Record of Sympathetic Responses). Details can be found in 'Hong Zan' (Extolling the Sutra) tenth and 'Xian Ying Lu' (Record of Manifest Responses).

Immortal Elder Specially Requests a Chapter

In the past, there was a Dharma master who often recited the 'Lotus Sutra' (Fahua Jing). One day, he was traveling through a mountain road when a servant invited him to a small hermitage in the mountains. Upon arriving at the gate, an old man with extraordinary appearance came out to greet him with a bow and invited him in, setting up a high seat. The old man requested, 'I wish to hear the 'Chapter on the Appearance of a Stupa' (Baota Pin).' The Dharma master ascended the seat and recited it once. The old man rewarded him with a peach and a gold leaf, and ordered a servant to send him out. The Dharma master exited the valley and asked the servant, 'Who is the old man?' The servant wrote on the Dharma master's palm, 'His surname is Sun, and his given name is Simiao' (Sun Simiao, a famous doctor in Chinese history). The servant then disappeared. The Dharma master ate the peach and became immortal, and sold the gold leaf and became extremely wealthy. From 'Xian Ying Lu' (Record of Manifest Responses).

Finger Snapping in the Air

The monk Daoyi of Qixing Temple in Yangzhou often recited this sutra. Whenever he reached the 'Chapter on the Appearance of a Stupa' (Jian Baota Pin), he would snap his fingers dozens of times in the air. From then on, he recited the sutra with even greater diligence.

Fragrance Arising from the Seat

釋萬相 (Shi Wanxiang) was a person from Wannian in Yongzhou. He chanted and recited the 'Lotus Sutra' (Fahua Jing) and also expounded its meaning. He lectured on it more than ten times. Once, while reciting the sutra under the eaves, a white pheasant suddenly appeared, tamely staying by his side. When he reached out to take it, it was not startled at all. It followed Wanxiang back and forth. Sometimes, burning charcoal would naturally come out of the stove, and sometimes, strange fragrances would frequently emanate from the straw mat behind the bed. Also, on the tree behind the house, a golden bronze shrine appeared without any apparent cause. A pair of azure birds stood on either side. Wanxiang collected the image, and the birds suddenly flew away. Also, in the middle of the night **, suddenly, as if in a dream, he saw a tall and wide stupa in the northwest sky, adorned magnificently, without any boundaries in sight. He also saw in the northeast, among the seven stars, seven Buddhas emerging from the stars, their golden appearances dignified and pure, shining brightly. Wanxiang was filled with both sorrow and joy, and he prostrated and praised them. After a short while, they suddenly disappeared. He had recited the 'Lotus Sutra' (Fahua Jing) more than four thousand times in total. As he was approaching his end, he instructed his disciples to recite the name of Samantabhadra Bodhisattva (Puxian Pusa). Soon after, he said, 'Samantabhadra Bodhisattva is coming.' Then he passed away lying on his right side. He was seventy-four years old. From 'Hong Zan' (Extolling the Sutra) eighth.

Section 7: 'Devadatta' (Ti Po Da Duo Pin) Chapter - Encouraging Adherence

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品身托蓮胎名標花座聖僧教誦海神請聞鴿受人身鬼脫廁報

身托蓮胎

王淹。字公遠。瑯瑘臨沂人也。祖份尚書左僕射。淹官至黃門郎新安大守。專心佛道。無懈晨昏。持誦法華積有年稔。其弟固。亦菜食。誦法華經。淹亡與固夢雲。吾得生西方無量壽佛國。胎生在鐵葉蓮華內。五百歲方得出胎見佛。以誦法華苦到。故得生西方。以愚癡多疑。故受胎生。止報汝知。汝誦經勿懈也。於是別矣。　出弘贊第六。

名標花座

明州開元寺僧可久。常誦法華經。時稱久法華。平生迴誦持善利。莊嚴凈土。元祐八年無病端然坐亡。過三日復甦云。吾已神遊凈土。其土之相與十六觀經所說莊嚴一同。七寶池中所有蓮臺皆標當生者姓名。一紫金臺標云大宋成都府廣教院熏法華。已生其中。又一金臺標明州孫十二郎。又一金臺標明州久法華。又一銀臺標明州徐道姑。言訖復坐亡。至后五年。徐道姑果坐亡。亡時聞異香滿室。過十二年孫十二郎卒。時聞天樂之聲。靈瑞重疊。此本出龍舒凈土文。　詳見現應錄。

聖僧教誦

隋時并州人高守節。家代信奉。而守節尤為精到。年十六七時曾游代都。道遇沙門。年可六十。自稱海云。與之談敘。因謂曰。兒能誦經不。答曰誠其本心。云即將向五臺。至

【現代漢語翻譯】 現代漢語譯本

身托蓮胎

王淹，字公遠，瑯琊臨沂人。祖父王份官至尚書左僕射。王淹官至黃門郎、新安太守，專心於佛道，早晚不懈怠，持誦《法華經》多年。他的弟弟王固也吃素，誦《法華經》。王淹去世后，（王淹）在王固的夢中說：『我已得以往生西方無量壽佛國，胎生在鐵葉蓮華內，五百歲才能出胎見佛。因為誦《法華經》非常刻苦，所以得以往生西方。因為愚癡多疑，所以受胎生。特來告訴你，你誦經不要懈怠啊。』說完就告別了。出自《弘贊》第六。

名標花座

明州開元寺僧人可久，經常誦《法華經》，當時被稱為『久法華』。他平生迴向誦經持戒的善利，莊嚴凈土。元祐八年，無病安詳坐化。過了三天又甦醒過來說：『我已神遊凈土，那裡的景象與《十六觀經》所說的莊嚴一樣。七寶池中所有的蓮臺都標有當生者的姓名。一個紫金臺標著『大宋成都府廣教院熏法華』，已經生在其中。又一個金臺標著『明州孫十二郎』，又一個金臺標著『明州久法華』，又一個銀臺標著『明州徐道姑』。』說完又坐化了。到了五年後，徐道姑果然坐化，坐化時聞到異香滿室。過了十二年，孫十二郎去世，當時聽到天樂之聲。靈瑞重重疊疊。這部分出自龍舒《凈土文》。詳細情況參見《現應錄》。

聖僧教誦

隋朝時并州人高守節，世代信奉佛教，而高守節尤其精進。十六七歲時曾遊歷代州，路上遇到一位沙門（shā mén，和尚），年紀大約六十歲，自稱海云。與他交談，（海云）問他說：『你能誦經嗎？』（高守節）回答說：『誠心是我的本心。』海云說：『我將要前往五臺山。』到了

【English Translation】 English version

Born from a Lotus, Name Inscribed on a Flower Seat

Wang Yan (王淹), courtesy name Gongyuan (公遠), was a native of Linyi (臨沂), Langya (瑯琊). His grandfather, Wang Fen (王份), held the position of Shangshu Zuo Puye (尚書左僕射, Vice President of the Department of State Affairs). Wang Yan served as Huangmen Lang (黃門郎, Gentleman Attendant) and Grand Administrator of Xin'an (新安大守). He devoted himself to the Buddhist path, diligently practicing day and night, and had been reciting the Lotus Sutra for many years. His younger brother, Wang Gu (王固), also practiced vegetarianism and recited the Lotus Sutra. After Wang Yan passed away, he appeared in Wang Gu's dream and said: 'I have been reborn in the Land of Immeasurable Life Buddha (無量壽佛) in the Western Paradise, born from a lotus flower with iron leaves. It will take five hundred years for me to emerge from the womb and see the Buddha. Because of my diligent recitation of the Lotus Sutra, I was able to be reborn in the Western Paradise. Because of my ignorance and doubt, I am born from a womb. I am telling you this so that you will not slacken in your recitation of the sutra.' Then he departed. (From Hongzan (弘贊), Volume 6).

Name Inscribed on a Flower Seat

Kejiu (可久), a monk of Kaiyuan Temple (開元寺) in Mingzhou (明州), often recited the Lotus Sutra. At the time, he was known as 'Lotus Sutra Jiu (久法華)'. Throughout his life, he dedicated the merit of his recitation and upholding of precepts to adorn the Pure Land. In the eighth year of the Yuanyou (元祐) era, he passed away peacefully in a seated posture without illness. After three days, he revived and said: 'I have traveled in spirit to the Pure Land. The scenery there is the same as the adornments described in the Sixteen Contemplations Sutra (十六觀經). All the lotus platforms in the Seven Treasure Pond (七寶池) are inscribed with the names of those who are to be born there. A purple-gold platform is inscribed with 'Xun Fahua (熏法華) of Guangjiao Monastery (廣教院) in Chengdu Prefecture (成都府), Great Song (大宋)', who has already been born there. Another gold platform is inscribed with 'Sun Shierlang (孫十二郎) of Mingzhou', another gold platform is inscribed with 'Lotus Sutra Jiu of Mingzhou', and a silver platform is inscribed with 'Taoist Nun Xu (徐道姑) of Mingzhou'.' After speaking, he passed away again in a seated posture. Five years later, Taoist Nun Xu indeed passed away in a seated posture, and at the time, a strange fragrance filled the room. Twelve years later, Sun Shierlang passed away, and at the time, the sound of heavenly music was heard. The auspicious signs were numerous. This account comes from Longshu's Pure Land Writings (龍舒凈土文). See Xianying Lu (現應錄) for details.

A Holy Monk Teaches Recitation

During the Sui Dynasty (隋朝), Gao Shoujie (高守節) of Bingzhou (并州) came from a family that had believed in Buddhism for generations, and Gao Shoujie was particularly diligent. When he was sixteen or seventeen years old, he traveled to Daizhou (代州). On the road, he met a shamen (沙門, monk) who was about sixty years old and called himself Haiyun (海云). After talking with him, (Haiyun) asked him: 'Can you recite sutras?' (Gao Shoujie) replied: 'Sincerity is my original intention.' Haiyun said: 'I am about to go to Mount Wutai (五臺山).'

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一處見三草屋。才得容身。乃于中止。教誦法華經。在外乞求給其衣食。節屢見胡僧來至。與師言笑終日。歸去後云輒問曰識向胡僧不。曰不識。云貌似戲言曰。是文殊師利菩薩。節雖頻承此告。未悟其旨。后忽使節下山取物。仍誡曰。夫女人者眾惡之本。壞菩提道。破涅槃城。汝向人間。宜其深慎。節敬諾受教。下山中路乃見一女人。年十四五。衣服鮮華慈容雅麗。乘一白馬直就其前。向節曰。身有急患。要須下乘。馬好跳躍。制不自由。希君扶接。濟此微命。節遂念師言。竟不回顧。女亦追尋數里。苦切其辭。節執志如初。俄而致失。既還本處。具陳其事。師曰。汝真丈夫矣。雖然。此是文殊師利菩薩。節尚未悟。猶謂戲言。然於此誦經凡歷三載。法華一部甚得精淳。后聞長安度人。心希剃落。晨昏方便。咨師欲去。師云。汝誦得法華。大乘種子今已成就。汝必欲去。當詢好師。此之一別難重相見。汝京內可於禪定道場依止臥倫禪師。節入京求度。不遂其心。乃往倫所。倫曰汝從何來。答從五臺山來。和尚遺與師為弟子。倫曰和尚名誰。答曰名海云。倫大驚歎曰。五臺山者文殊所居。海云比丘即是華嚴經中善財童子第三善知識。汝何以棄此聖人。千劫萬劫無由一遇。何其誤耶。節乃始悟由來。恨不碎其身骨。而愚

情眷眷猶希再睹。遂辭倫返跡。日夜奔馳乃至故處。都無所見。　出弘贊第七。

海神請聞

釋緣光。新羅人也。按梁貢職圖云。魏曰斯盧。宋曰新羅。本東夷震韓之國也。光世家名族。幼歸緇服。識量過人。以生居邊壤。正教未融。以隋仁壽年間來至吳會。正逢智者敷弘妙典。光伏膺朝夕。數年之中歘然大悟。智者即令就講妙法華經。俊朗之徒莫不神伏。後於天臺別院增修妙觀。忽見數人云。天帝請講。光默然許之。於是奄然氣絕。經于旬日顏色如常。還歸本識。既而器業成就。將歸故國。與數十人同乘大舶至海中。船忽不行。見一人乘馬凌波來至船首云。海神請師暫到宮中講說。光曰貧道此身誓當利物。船及余伴未委如何。彼云。人並同行船亦勿慮。於是舉眾同下。行數步。但見通衢平直。香花遍道。海神將百千侍從迎入宮中。珠璧焜煌映奪心目。因為講法華經一遍。大施珍寶還送上船。光達至本鄉。每弘茲典。自少誦持。日餘一遍。迄于報盡。此業無虧。年垂八十終於所住。阇維既畢。髏舌獨存。一國見聞。咸嘆希有。光有妹二人。早懷清信。收之供養。數聞髏舌自誦法華。妹有不識字處。問之皆道。　出弘贊第三。

鴿受人身

有一老僧失其名。住并州石壁寺。禪觀為業。貞觀年末

【現代漢語翻譯】 現代漢語譯本： 眷戀之情難以割捨，希望能夠再次見到（他）。於是告別同伴，獨自返回。日夜兼程趕回原來的地方，卻什麼也沒有看到。——出自《弘贊》第七。

海神請聞

釋緣光，是新羅人。根據《梁貢職圖》記載，魏朝時稱為斯盧，宋朝時稱為新羅，原本是東夷震韓的國家。緣光出身于名門望族，年幼時就出家為僧。他的見識和器量超過常人。因為他出生在邊遠地區，正法教義尚未普及，所以在隋朝仁壽年間來到吳會（地名）。正趕上智者大師弘揚妙法。緣光虔誠地學習，日夜不懈。幾年之中，忽然大徹大悟。智者大師就讓他講解《妙法蓮華經》。才華橫溢的學徒們無不佩服。後來他在天臺山的別院增修妙觀。忽然看見幾個人說：『天帝請您去講經。』緣光默默地答應了。於是就安然去世了。過了十天，臉色如常。又恢復了知覺。不久，他的才學和事業都已成就，準備返回故國。與幾十人一同乘坐大船出海，船忽然不能前行。看見一個人騎著馬，在水面上行走，來到船頭說：『海神請法師暫到宮中講經。』緣光說：『貧僧此身發誓要利益眾生，船和同伴們不知道會怎麼樣？』那人說：『人們可以一同前往，船也不用擔心。』於是大家一同下船。走了幾步，只見道路平坦寬闊，香花遍地。海神帶領著成百上千的侍從，迎接他進入宮中。珠寶玉器光彩奪目。緣光為他們講了一遍《法華經》。海神大量佈施珍寶，然後送他上船。緣光回到家鄉后，經常弘揚這部經典。從年少時就開始背誦，每天誦讀一遍以上，直到去世。這項功課從未間斷。他活到八十歲左右，在所住的地方去世。火化完畢后，只有舌頭完整地儲存了下來。全國上下，聽到和看到的人，都感嘆稀有。緣光有兩個妹妹，很早就懷有清凈的信仰。她們將舌骨收起來供養。多次聽到舌骨自己誦讀《法華經》。妹妹們有不認識的字，問它，它都能說出來。——出自《弘贊》第三。

鴿受人身

有一位老僧，失去了他的名字，住在并州石壁寺，以禪修觀想為業。貞觀年末

【English Translation】 English version: The affection lingered, hoping to see (him) again. So he bid farewell to his companions and returned alone. He traveled day and night back to the original place, but saw nothing. - From Hong Zan, Chapter 7.

The Sea God's Invitation

釋緣光 (Shi Yuanguang) was a native of 新羅 (Silla). According to the 'Tribute Map of the Liang Dynasty,' the Wei Dynasty called it 斯盧 (Saro), and the Song Dynasty called it 新羅 (Silla), originally the country of 震韓 (Jinhan) in 東夷 (Dongyi). Yuanguang came from a noble family and became a monk at a young age. His knowledge and capacity surpassed ordinary people. Because he was born in a remote area where the orthodox teachings had not yet spread, he came to 吳會 (Wuhui) during the Renshou era of the Sui Dynasty. He happened to encounter the Venerable 智者 (Zhi Zhe, 'Wise One') propagating the wonderful Dharma. Yuanguang studied diligently, day and night. Within a few years, he suddenly had a great enlightenment. The Venerable Zhi Zhe then instructed him to lecture on the '妙法蓮華經 (Myofa-renge-kyo, Lotus Sutra)'. The talented disciples were all in awe. Later, he renovated the 妙觀 (Myokan, 'Wonderful Contemplation') in the 別院 (Betsuin, 'branch temple') of 天臺山 (Mount Tiantai). Suddenly, he saw several people saying, 'The 天帝 (Tentei, 'Heavenly Emperor') invites you to lecture.' Yuanguang silently agreed. Then he passed away peacefully. After ten days, his complexion was as usual. He regained consciousness. Soon, his talent and career were accomplished, and he prepared to return to his homeland. He traveled with dozens of people on a large ship to the sea, and the ship suddenly stopped. He saw a person riding a horse, walking on the water, and coming to the bow of the ship, saying, 'The 海神 (Kaijin, 'Sea God') invites the Dharma Master to the palace to lecture temporarily.' Yuanguang said, 'This poor monk vows to benefit all beings, but what about the ship and my companions?' The person said, 'The people can go together, and there is no need to worry about the ship.' So everyone disembarked together. After walking a few steps, they saw a flat and wide road, with fragrant flowers everywhere. The Sea God led hundreds of thousands of attendants to welcome him into the palace. The jewels and jade were dazzling. Yuanguang lectured on the 'Lotus Sutra' once for them. The Sea God gave a large amount of treasures and then sent him back to the ship. After Yuanguang returned to his hometown, he often propagated this scripture. He began reciting it from a young age, reciting it more than once a day until his death. This practice was never interrupted. He lived to be about eighty years old and died where he lived. After cremation, only the tongue remained intact. Everyone in the country who heard and saw it marveled at its rarity. Yuanguang had two younger sisters who had pure faith from an early age. They collected and enshrined the tongue bone. They often heard the tongue bone reciting the 'Lotus Sutra' by itself. When the sisters did not recognize a word, they asked it, and it could tell them. - From Hong Zan, Chapter 3.

Pigeon Reborn as Human

There was an old monk, whose name is lost, who lived in 石壁寺 (Shibi Temple) in 并州 (Bingzhou), and practiced meditation and contemplation. At the end of the Zhenguan era

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。房楹上有二鴿雛。老師每以餘食飼之。后雖漸長。羽翼未成。乃並學飛。俱墮地而死。僧因收葬。經旬日後。夜夢有二小兒告曰。兒等為先有罪。遂受鴿身。比來聞師讀法華經。得受人身。兒等今于寺側十餘里某村某甲家託生為男。十月之外當即誕育。僧乃依期往視。見此家一婦雙生二男。作滿月齋。僧呼二孩子曰鴿兒。並應曰諾。一應之後。歲余始言也。　出弘贊第九。

鬼脫廁報

釋慧果。豫州人也。小以蔬苦自業。宋初游京師。至瓦冠寺誦法華經。嘗于廁前見一鬼致敬于果云。昔為眾僧而作維那。小不如法。墮在啖糞鬼中。法師德業高明。又慈悲為意。愿助以㧞濟之方也。又云。昔有錢三千。埋在柿樹根下。愿取為福。果即告眾掘之。實得三千。為造法華一部。並設法會。后夢見此鬼云。已得改生。大勝昔日。果以宋大始六年卒。春秋七十有六。　出弘贊第六。

第八段　安樂行品龍天請講鬼虎欽風仙鶴來儀野雞轉報瓶水自滿異香普熏經字放光鴆毒無驗

龍天請講

釋玄光。海東熊川人也。越滄溟求中國禪法。聞衡山思大禪師雙弘定慧。兼善毗尼。一志徑造南嶽。思察其根器。授以法華四安樂行。光利若神錐。無堅不犯。稟而行之。常修精進。俄證法華三昧。思印之曰。汝之

【現代漢語翻譯】 現代漢語譯本：房檐上有兩隻小鴿子。老師經常用剩下的食物餵養它們。後來它們雖然漸漸長大，但羽毛翅膀還沒有長成，就一起學著飛行，結果都掉到地上死了。僧人於是收斂埋葬了它們。十幾天后，夜裡夢見有兩個小孩子告訴他說：『我們先前因為有罪，所以受了鴿子的身體。近來聽老師誦讀《法華經》，得以轉世為人。我們現在於寺廟旁邊十幾里的某個村莊某甲家投胎轉世為男孩，十個月之後就將出生。』僧人於是按照日期前往檢視，看見這家的一位婦女生下了一對雙胞胎男孩，正在做滿月齋。僧人呼喚兩個孩子說：『鴿兒。』兩個孩子都回應說：『諾。』在迴應之後，過了一年多才開始說話。出自《弘贊》第九。 釋慧果，豫州人。從小以種菜為生。宋朝初年遊歷京師，到瓦冠寺誦讀《法華經》。曾經在廁所前看見一個鬼向慧果致敬，說：『我以前作為眾僧的維那（寺院中負責管理僧眾事務的僧人），因為一些小事做得不如法，墮落到啖糞鬼中。法師您德行高明，又慈悲為懷，希望您能幫助我找到解脫的方法。』又說：『我以前有三千錢，埋在柿子樹根下，希望您能取出來做善事。』慧果於是告訴眾人挖掘，果然得到了三千錢，用來建造了一部《法華經》，並設立了法會。後來夢見這個鬼說：『我已經得以轉生，比以前好多了。』慧果在宋大始六年去世，享年七十六歲。出自《弘贊》第六。 第八段 安樂行品 龍天請講 鬼虎欽風 仙鶴來儀 野雞轉報 瓶水自滿 異香普熏 經字放光 鴆毒無驗 釋玄光，海東熊川人。渡過滄溟大海來中國尋求禪法。聽說衡山思大禪師（慧思禪師）同時弘揚定和慧，並且精通毗尼（戒律），一心前往南嶽。慧思禪師觀察他的根器，傳授給他《法華經》四安樂行。玄光銳利如神錐，無堅不摧，接受並實行它，經常精進修行，不久就證得了法華三昧（一種禪定境界）。慧思禪師印證他說：『你的……』

【English Translation】 English version: On the eaves of the house, there were two young pigeons. The teacher often fed them with leftover food. Later, although they gradually grew up, their feathers and wings were not yet fully developed, so they tried to fly together, but they both fell to the ground and died. The monk then collected and buried them. More than ten days later, he dreamed at night that two children told him: 'We were previously guilty, so we received the body of pigeons. Recently, we heard the teacher reciting the Lotus Sutra (Fahua Jing), and we were able to be reborn as humans. We are now reincarnated as boys in the family of a certain Jia in a certain village more than ten miles next to the temple, and we will be born in ten months.' The monk then went to check according to the date, and saw that a woman in this family had given birth to twin boys, and was holding a full moon feast. The monk called out to the two children: 'Pigeons.' Both children responded: 'Yes.' After responding, they began to speak more than a year later. From Hong Zan 9. 釋慧果 (Shi Huiguo), was a native of Yuzhou. From a young age, he made a living by growing vegetables. In the early Song Dynasty, he traveled to the capital and recited the Lotus Sutra (Fahua Jing) at Waguan Temple. He once saw a ghost in front of the toilet who paid his respects to Huiguo, saying: 'I used to be a Vina (monk in charge of managing the affairs of the Sangha in the temple) for the Sangha, but I did some small things improperly, and I fell into the dung-eating ghost realm. Dharma Master, your virtue is high and you are compassionate, I hope you can help me find a way to liberation.' He also said: 'I used to have three thousand coins buried under the persimmon tree root, I hope you can take them out to do good deeds.' Huiguo then told everyone to dig, and indeed found three thousand coins, which were used to build a Lotus Sutra and set up a Dharma assembly. Later, he dreamed that the ghost said: 'I have been reborn and am much better than before.' Huiguo passed away in the sixth year of the Song Dynasty, at the age of seventy-six. From Hong Zan 6. Section 8 Chapter on Peaceful Practices Dragon and Devas Request Teaching Ghosts and Tigers Admire the Wind Immortal Cranes Arrive Wild Pheasants Report Pitcher Water Fills Itself Strange Fragrance Pervades Sutra Characters Emit Light Poison is Ineffective 釋玄光 (Shi Xuanguang), was a native of Xiongchuan in Haidong. He crossed the vast sea to China to seek Chan (Zen) Dharma. He heard that Chan Master Si Da (Hengshan Si Da Chanshi, Chan Master Huisi of Mount Heng) simultaneously promoted Samatha (定, concentration) and Vipassanā (慧, insight), and was proficient in Vinaya (毗尼, precepts), so he went to Nanyue with one mind. Chan Master Si observed his potential and taught him the Four Peaceful Practices of the Lotus Sutra (Fahua Jing). Xuanguang was as sharp as a divine awl, invincible, accepted and practiced it, and often practiced diligently, and soon attained the Lotus Samadhi (法華三昧, a state of meditative absorption). Chan Master Si confirmed him, saying: 'Your...'

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所證。真實不虛。當還本國。施設善權。敷揚吾教。光頂禮而別。即住錫江南。附舶至於大洋。偶見彩雲雅樂降節而至。空中聲曰。天帝召海東玄光禪師于龍宮說親證法門。光拱手避讓。唯見青衣前導。尋入宮城。不類人間官府。羽衛之設無非鱗介鬼神。師既登寶殿。次陟高臺。如問而談者凡七日。事畢。龍王躬自送別。光復登舟。舟人謂泛洋不進者半日而已。光遂至熊川翁山結茅卓錫。同類相從。乃成梵剎。南嶽祖堂列二十八賢。光居一焉。　出現應錄。

鬼虎欽風

釋弘明。會稽山陰人也。小出家。止山陰雲門寺。誦法華經。精勤禮懺六時不輟。每旦瓶水自滿。實諸天童子以為給使也。明嘗于雲門寺坐禪。虎來入明堂內。伏于床下。見明端然不動。久久乃去。又時見一小兒來聽明誦經。明曰汝是何人。答云昔時此寺沙彌。盜帳下食。今墮圊中。聞上人道業。故來聽誦。愿助方便。使免斯累也。明即說法勸化頓解方隱。明以齊永明四年卒于柏林寺。春秋八十四。　出弘贊第六。

仙鶴來儀

釋玄璧。蘇州吳縣人也。住流水寺。常講法華。猛獸毒蟲妖精惡賊頻繁遘遇。未嘗忤其情守。常坐一床。方四尺。未嘗倚臥。每講法華二十餘遍。州咸來聽受。忽有一鶴從外飛來。于殿下池中三度含水噴

【現代漢語翻譯】 現代漢語譯本： 所證（所證悟的境界）。真實不虛。應當返回本國（指日本）。施設善巧方便。弘揚我的教法。玄光（禪師名號）頂禮告別。隨即在江南一帶停留。搭乘商船到達大洋。偶然看見彩雲和雅樂降臨。空中傳來聲音說：『天帝召見海東（指朝鮮半島）玄光禪師到龍宮宣講親證法門。』玄光拱手避讓。只見青衣童子在前面引導。隨即進入宮城。與人間的官府截然不同。護衛的設定無非是魚蝦水族和鬼神。禪師登上寶殿。又登上高臺。像問答一樣地說法，持續了七天。事情完畢后，龍王親自送別。玄光再次登上商船。船伕說在海中停滯不前已經半天了。玄光於是到達熊川翁山，結茅為庵安頓下來。志同道合的人紛紛前來，於是建成了寺廟。南嶽祖堂列有二十八賢，玄光位列其中。出自《出現應錄》。

鬼虎欽風

釋弘明（法師名號）。會稽山陰（地名，今浙江紹興）人。年幼出家。住在山陰雲門寺。誦讀《法華經》。精進勤勉地禮拜懺悔，一天六次從不間斷。每天早晨，瓶中的水自然充滿。實際上是諸天童子來為他提供使喚。弘明曾經在雲門寺坐禪。老虎來到明堂內。趴在他的床下。看見弘明端正安坐，一動不動。很久才離開。又時常看見一個小孩子來聽弘明誦經。弘明問：『你是何人？』回答說：『我以前是這座寺廟的沙彌，偷了帳下的食物。現在墮落在廁所里。聽聞上人的道業，所以來聽誦經。希望您能幫助我，使我免除這種困境。』弘明隨即為他說法勸化，他立刻醒悟，隨即隱去。弘明在齊永明四年在柏林寺去世。享年八十四歲。出自《弘贊》第六。

仙鶴來儀

釋玄璧（法師名號）。蘇州吳縣（地名，今江蘇蘇州）人。住在流水寺。經常講《法華經》。經常遇到猛獸毒蟲、妖精惡賊。未曾違背自己的操守。經常只坐在一張四尺見方的床上。從未曾靠著或躺下。每次講《法華經》二十多遍。全州的百姓都來聽講。忽然有一隻仙鶴從外面飛來。在殿下的池塘中三次用嘴含水噴灑。

【English Translation】 English version: His enlightenment. True and not false. Should return to his country (referring to Japan). Employ skillful means. Propagate my teachings. Xuanguang (Zen master's name) bowed and bid farewell. Then stayed in the Jiangnan area. Took a merchant ship to the ocean. Accidentally saw colorful clouds and elegant music descending. A voice in the air said: 'The Heavenly Emperor summons Zen Master Xuanguang of Haidong (referring to the Korean Peninsula) to the Dragon Palace to preach the Dharma of personal realization.' Xuanguang bowed and stepped aside. Only saw a green-clad boy leading the way. Then entered the palace city. Completely different from human government offices. The guards were nothing but fish, shrimp, and aquatic creatures and ghosts. The master ascended the treasure hall. Then ascended the high platform. Like question and answer, he preached the Dharma for seven days. After the matter was completed, the Dragon King personally bid farewell. Xuanguang boarded the merchant ship again. The boatmen said that it had been stagnant in the sea for half a day. Xuanguang then arrived at Wengshan in Xiongchuan, built a thatched hut and settled down. Like-minded people came one after another, and a temple was built. The Nanyue Ancestral Hall lists twenty-eight sages, and Xuanguang is one of them. From 'Appearing Records'.

Ghosts and Tigers Admire the Wind

釋弘明(Sh釋 Hongming) (Dharma master's name). A native of Shanyin, Kuaiji (place name, present-day Shaoxing, Zhejiang). Became a monk at a young age. Lived in Yunmen Temple in Shanyin. Recited the 'Lotus Sutra'. Diligently performed repentance rituals six times a day without interruption. Every morning, the water in the bottle would naturally fill up. In reality, it was the celestial boys who came to serve him. Hongming once sat in meditation in Yunmen Temple. A tiger came into the Mingtang hall. Lay down under his bed. Seeing Hongming sitting upright and motionless. Left after a long time. Also often saw a small child come to listen to Hongming reciting the scriptures. Hongming asked: 'Who are you?' He replied: 'I used to be a Shami (novice monk) in this temple, and stole food from under the tent. Now I have fallen into the latrine. Hearing the Dharma practice of the Venerable, I came to listen to the recitation. I hope you can help me, so that I can be freed from this predicament.' Hongming then preached the Dharma and exhorted him, and he immediately woke up and then disappeared. Hongming passed away in Bailin Temple in the fourth year of Yongming in the Qi Dynasty. He was eighty-four years old. From 'Hongzan' Volume 6.

Cranes Come to Pay Respect

釋玄璧(Sh釋 Xuanbi) (Dharma master's name). A native of Wuxian, Suzhou (place name, present-day Suzhou, Jiangsu). Lived in Liushui Temple. Often lectured on the 'Lotus Sutra'. Frequently encountered fierce beasts, poisonous insects, demons, and evil thieves. Never violated his own integrity. Often sat on a four-foot square bed. Never leaned or lay down. Every time he lectured on the 'Lotus Sutra' more than twenty times. People from all over the state came to listen. Suddenly a crane flew in from outside. Sprayed water three times from its beak into the pond below the hall.

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灑于地。徑詣佛邊聖僧座上一立不動。直至講了然始飛去。如此經年。后乃恒住。上堂即鼓翼引前。下講即傾身隨從。法師或令其舞。即振翮頓足顧影低頭乍起乍低。或來去變態殊絕難以具名。數州文翰之士。莫不偉而同詠。璧后不知所終。　出弘贊第三。

野雞轉報

桂府城五里有雉山寺。其始者昔有一僧卓庵此地。日誦法華經。仍能講說。忽有一雉常來伏翼聽受。終第五卷雉即不來。后八年。山下民家生一男子。年始八歲不葷不戲。堅欲投其師出家。父母聽之。一日僧浴。令兒凈背。堅不肯袒衣。僧問其故。答曰。某前身即雉也。因聽師講誦故報為人。今腋下猶有雉毳。故不袒也。僧因授是經前五卷。覽同舊習。后二卷則不能也。從此山以雉名。因山置寺。寺猶存也。　此本出戒殺類見現應錄。

瓶水自滿

釋僧定。不知何許人也。住江陽禪眾寺。誦法華經。甚好聲韻。不能謹節。流宕塵俗。然每感諸天童子為之給使。有時醉臥。法衣離身。自然捲襞引被整覆。衣服塵垢未暇浣治。乃復取之久以香潔。或瓶水自滿。或地恒掃凈。定眠喜唾。一時酒醒。見天童子在前。遍身咕唾。自爾折節。遵修戒業。后不知所終。　出弘贊第六。

異香普熏

清信士央呵擔。住京城西南豐谷

【現代漢語翻譯】 現代漢語譯本： 灑在地上。直接走到佛和聖僧的座位旁，站立不動。直到講經完畢才飛走。這樣經過多年，後來就一直住在這裡。上堂時就鼓動翅膀在前面引路，下講時就傾身跟隨。法師有時讓它跳舞，它就振動翅膀，頓足，顧影，低頭，時而起，時而低，來去變化，姿態奇特，難以一一描述。數州的文人學士，無不讚嘆並共同吟詠。後來這隻鳥不知所終。 出自《弘贊》第三。 現代漢語譯本： 野雞轉世報恩 桂府城五里外有雉山寺。最初是一位僧人在此地結庵。每天誦讀《法華經》，並且能夠講解。忽然有一隻野雞常來伏在旁邊聽經。聽到第五卷結束，野雞就不來了。八年後，山下民家生了一個男孩。年齡剛八歲，不吃葷，不玩耍，堅決要投師出家。父母聽從了他。一天，僧人洗澡，讓男孩給他擦背。男孩不肯脫衣服。僧人問他原因，回答說：『我的前身就是那隻野雞。因為聽師父講經誦經，所以轉世為人。現在腋下還有雉雞的絨毛，所以不敢脫衣服。』僧人於是教他《法華經》前五卷，男孩學起來就像以前學過一樣。后兩卷則不能學會。從此，這座山以雉雞命名，因為山而建寺。寺廟至今還在。 這個故事出自《戒殺類》，見《現應錄》。 現代漢語譯本： 瓶水自滿 釋僧定，不知道是哪裡人。住在江陽禪眾寺。誦讀《法華經》，聲音和韻律都很好。但是不能約束自己，放蕩不羈。然而常常感應到諸天童子為他服務。有時喝醉了睡覺，法衣脫離身體，自然會被捲起來疊好，被子也會蓋好。衣服髒了沒有時間洗，再拿出來的時候就變得乾淨清香。有時瓶里的水會自動滿了，或者地上總是被掃得很乾凈。僧定睡覺喜歡吐唾沫。一次酒醒后，看見天童子站在前面，身上被吐滿了唾沫。從此以後，僧定就約束自己，遵守戒律，精進修行。後來不知道他去了哪裡。 出自《弘贊》第六。 現代漢語譯本： 異香普熏 清信士央呵擔（在家信徒的名字），住在京城西南的豐谷。

【English Translation】 English version: Scattered on the ground. He went directly to the Buddha and the seats of the holy monks, standing still. He would only fly away after the lecture was finished. This went on for many years, and later he stayed there permanently. When ascending to the platform, he would flap his wings to lead the way, and when descending from the lecture, he would lean his body to follow. The Dharma master sometimes asked him to dance, and he would flap his wings, stomp his feet, look at his shadow, lower his head, sometimes rising and sometimes lowering. His transformations were so unique and difficult to fully describe. The scholars of several states all praised and chanted in unison. Later, no one knew where this bird ended up. From Hong Zan, Volume 3. English version: A Pheasant's Reincarnation to Repay Kindness Five miles outside of Gui Prefecture City is Zhishan Temple (Pheasant Mountain Temple). In the beginning, there was a monk who built a hermitage here. He recited the Lotus Sutra daily and was also able to lecture on it. Suddenly, a pheasant would often come and lie nearby to listen. After the fifth chapter was finished, the pheasant stopped coming. Eight years later, a boy was born in a commoner's family at the foot of the mountain. At the age of eight, he did not eat meat or play games, and he insisted on becoming a disciple of the monk. His parents agreed. One day, the monk was bathing and asked the boy to scrub his back. The boy refused to take off his clothes. The monk asked him why, and he replied, 'My previous life was that pheasant. Because I listened to the master lecturing and reciting the sutras, I was reborn as a human. Now I still have pheasant down under my armpits, so I dare not take off my clothes.' The monk then taught him the first five chapters of the Lotus Sutra, which he learned as if he had studied them before. However, he could not learn the last two chapters. From then on, the mountain was named after the pheasant, and the temple was built because of the mountain. The temple still exists today. This story comes from the 'Categories of Abstaining from Killing', found in the Record of Present Retributions. English version: The Pitcher Fills with Water on Its Own 釋僧定 Shi Seng Ding (a monk's name), it is not known where he was from. He lived in Jiangyang Chanzhong Temple. He recited the Lotus Sutra with very good sound and rhythm. However, he could not restrain himself and was dissolute. Yet, he often sensed that celestial children were serving him. Sometimes when he was drunk and asleep, his Dharma robes would fall off his body, but they would naturally be rolled up and folded, and the quilt would be neatly covered over him. His clothes were dirty and he had no time to wash them, but when he took them out again, they would be clean and fragrant. Sometimes the water in the pitcher would fill up on its own, or the ground would always be swept clean. Shi Ding liked to spit when he slept. Once, when he woke up from his drunken stupor, he saw a celestial child standing in front of him, covered in spit. From then on, Shi Ding restrained himself, followed the precepts, and diligently cultivated. Later, no one knew where he went. From Hong Zan, Volume 6. English version: Unusual Fragrance Pervades 清信士央呵擔 Qing Xin Shi Yang He Dan (name of a lay believer), lived in Fenggu in the southwest of the capital.

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鄉。少懷善念。常誦法華。行安樂行。慈悲在意。不乘畜產。虛幻為心。名沾令史。往還京省。以誦業相仍。恐路逢相識。人事暄涼。便廢所誦。故所行必由小徑。低聲怡顏。緣念相續。及終之時。感異香殊氣充于村曲。后十年妻亡重發。唯舌鮮好。余皆朽盡。　出弘贊第八。

經字放光

後魏太子中庶子御史中承陸載。本吳人也。仕魏。有才調。善談謔。而性愛虛凈。常以佛法為意。誦法華經。末年精到。經字放光。頻感舍利。　出弘贊第六。

鴆毒無驗

釋法相。河南人也。東晉義熙中忽悟無常。超然出俗。廓爾幽閉。不偶朋執。誦法華經。日夜不懈。曾因經行泰山祠。日暮因宿廟側民家。夜起誦經。忽聞扣門聲。相時出看。見有一人玄衣武冠。見相致敬云。是泰山府君。聞師誦經。故來參聽。弟子廟中一石函在。多有財物。以佈施師。師可開取。其石蓋重過千鉤。人莫勝舉。相試提之。飄然而開。於是取得絹一百匹許。錢百餘貫。以施貧人。濟諸窮者。后渡江止越城寺。忽然失志。游宕無度。時鎮北將軍司馬恬惡其無度。招而鴆之。頻傾三鐘。神色不變。湛然無擾。括大異之。慚懼悔愧。每加供養。　出弘贊第六。

第九段　從地涌出品　如來壽量品　分別功德品冥授補闕帝親

【現代漢語翻譯】 現代漢語譯本： 某地有一人，自幼便懷有善良的念頭，經常誦讀《法華經》，奉行安樂行，心中充滿慈悲，不騎乘牲畜。他以虛幻不實為心，在官府中擔任令史，經常往返于京城和地方。他堅持誦經作為日常功課，但又擔心在路上遇到熟人，因寒暄問候而中斷誦經，所以他總是選擇小路行走，低聲細語，面帶笑容，心中持續不斷地憶念經文。臨終之時，整個村莊都充滿了奇異的香氣。十年後，他的妻子去世，再次打開棺木，唯有舌頭鮮活如初，其餘部分都已腐朽。 出自《弘贊法華傳》第八。

經字放光 後魏太子中庶子、御史中丞陸載（姓名），原本是吳地人，在北魏做官。他很有才華，善於談笑，但內心清凈。他經常以佛法爲念，誦讀《法華經》，晚年時誦經非常精進，經書上的字放出光芒，多次感應到舍利（佛陀或高僧火化后的遺物）。 出自《弘贊法華傳》第六。

鴆毒無驗 釋法相（僧人名號），河南人。東晉義熙年間，他忽然領悟到世事無常，超脫世俗，獨自隱居，不與他人交往。他誦讀《法華經》，日夜不停歇。曾經有一次，他在泰山祠附近經行，天色已晚，便在廟旁一戶民家借宿。夜裡起來誦經時，忽然聽到敲門聲。法相出門檢視，見到一人身穿黑色衣服，頭戴武士帽，向法相致敬說：『我是泰山府君（泰山神），聽說您在這裡誦經，特來參聽。我的廟裡有一個石函，裡面有很多財物，用來佈施給您。』石函的蓋子重達千鈞，沒有人能舉起。法相試著提了一下，石蓋竟然飄然打開。於是他從中取出大約一百匹絹和一百多貫錢，用來施捨給窮人，救濟貧困者。後來他渡江來到越城寺，忽然意志消沉，行為放蕩。當時鎮北將軍司馬恬（姓名）厭惡他的放蕩行為，便招他來並用鴆酒毒害他，連續喝了三杯，法相的神色卻沒有絲毫改變，依然清凈安詳。司馬恬非常驚訝，感到慚愧和後悔，於是每次都更加恭敬地供養他。 出自《弘贊法華傳》第六。

第九段 從地涌出品（章節名） 如來壽量品（章節名） 分別功德品（章節名） 冥授補闕帝親

【English Translation】 English version: In a certain village, there was a person who, from a young age, harbored kind thoughts, frequently recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), practiced the conduct of peaceful dwelling, and was filled with compassion. He did not ride livestock and regarded illusion as the essence of his mind. He served as a clerk in the government office, often traveling between the capital and the provinces. He persisted in reciting the sutra as his daily practice, but he worried that he would encounter acquaintances on the road and interrupt his recitation due to greetings and small talk. Therefore, he always chose to walk on small paths, speaking softly, with a gentle expression, and continuously contemplating the sutra in his mind. At the time of his death, the entire village was filled with extraordinary fragrance. Ten years later, his wife passed away, and when the coffin was reopened, only his tongue remained fresh and intact, while the rest of his body had decayed. From Hong Zan Fa Hua Zhuan (Eulogies on the Lotus Sutra), Chapter 8.

Sutra Characters Emit Light Lu Zai (name), the Central Secretary of the Crown Prince and Supervising Censor of the Imperial Secretariat of the Later Wei Dynasty, was originally from the Wu region and served as an official in the Northern Wei Dynasty. He was talented, good at humor, and pure in heart. He often focused on the Buddha-dharma and recited the Lotus Sutra. In his later years, he recited the sutra with great diligence, and the characters in the sutra emitted light. He frequently sensed śarīra (relics of the Buddha or eminent monks). From Hong Zan Fa Hua Zhuan, Chapter 6.

Poison Proves Ineffective Shi Faxiang (monk's name), was a native of Henan. During the Yixi era of the Eastern Jin Dynasty, he suddenly realized the impermanence of life and transcended the mundane world, living in seclusion and not associating with others. He recited the Lotus Sutra day and night without ceasing. Once, while walking near the Taishan Shrine, it became late, so he stayed overnight at a local family's home next to the temple. When he got up to recite the sutra at night, he suddenly heard a knock on the door. Faxiang went out to see who it was and saw a person dressed in black with a warrior's hat, who bowed respectfully to Faxiang and said, 'I am the Lord of Mount Tai (Taishan Shen), and I have come to listen to your recitation of the sutra. There is a stone casket in my temple containing many valuables, which I offer to you as alms.' The lid of the stone casket weighed over a thousand jin (a unit of weight), and no one could lift it. Faxiang tried to lift it, and the lid opened effortlessly. So he took out about a hundred bolts of silk and over a hundred strings of coins, which he used to give to the poor and needy. Later, he crossed the river and stayed at Yuecheng Temple, where he suddenly lost his will and behaved dissolutely. At that time, Sima Tian (name), the General Who Pacifies the North, disliked his dissolute behavior and summoned him to poison him with zhen wine (poisonous wine). After drinking three cups in a row, Faxiang's expression did not change at all, and he remained calm and undisturbed. Sima Tian was very surprised and felt ashamed and remorseful, so he offered him offerings with even greater respect each time. From Hong Zan Fa Hua Zhuan, Chapter 6.

Section 9: Chapter on the Emergence from the Earth, Chapter on the Duration of Life of the Thus Come One, Chapter on Distinctions in Benefits, Secret Conferral of Ordination to Supplement the Imperial Relatives

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試通賜壽題肩應病授藥相師已定豈期延壽天帝相邀卻向西方

冥授補闕

竟陵王蕭子良。齊永明七年請僧云副為善知識。副共王造法華經千部。王亦澡潔中表手寫法華經一部。永明十一年四月末。副夢一人送經一卷云。言有誤。明日偶得一部法華。試略披看。遂見第五卷壽量品有一句異。云一塵一劫。於時募集數十部經。悉無此句。即言推義。乃是法華之極致。是以即[撗-(由/八)+早]經文。便有白鶴來翔以應嘉瑞。副后不知所終。　出弘贊第十。

帝親試通

權適。字持正。安東府人也。少業文才。政和年中以賓貢入宋。配國學。擢為甲科第一人。將還本國。相者曰。君才高命短。年不過四十。位不過五品。宜誦大乘經以資笇祿。公心然之。約三日了誦法華經。皇帝聞之。呼令前誦。無一字錯。皇情大悅。賜觀音像．法華塔各一軸。及還本國享壽攸久。歷盡清華。拜為雙學士。　出海東傳弘錄及適本傳。

賜壽題肩

釋法朗。河北武城人也。住彭城凈道寺。為沙彌時。誦法華經。自少至老誦習無懈。至年五十三。開皇十三年。死經七日。見閻羅王。王前有六道人。王問初一僧何德業。初人答誦維摩經。王曰度南邊立。問第二僧有何德業。答誦涅槃經十卷。王曰亦南邊立

【現代漢語翻譯】 現代漢語譯本： 試想，原本已經通過相面師確定了壽命、肩負的責任、應得的疾病和授予的藥物，本以為壽命已定，卻意外地受到天帝的邀請，最終往生西方極樂世界。

冥中授予補闕之職

竟陵王蕭子良，在齊永明七年，請僧人云副作為自己的善知識（指引修行的人）。云副與蕭子良共同建造了一千部《法華經》。蕭子良也親自沐浴凈身，手抄《法華經》一部。永明十一年四月末，云副夢見一人送來一卷經書，說其中有錯誤。第二天，他偶然得到一部《法華經》，試著翻閱，發現第五卷《壽量品》中有一句不同，寫著『一塵一劫』。當時他收集了幾十部經書，都沒有這句話。他認為這句話推究其義，乃是《法華經》的極致。因此，當他校正經文時，便有白鶴飛來盤旋，以應和這吉祥的徵兆。云副後來不知所終。——出自《弘贊》第十。

皇帝親自測試背誦

權適，字持正，是安東府人。年輕時就很有文采。政和年間，他以賓貢的身份進入宋朝，被分配到國學。被提拔為甲科第一名。將要回國時，相面的人說：『你的才華很高，但壽命很短，活不過四十歲，官位也到不了五品。應該誦讀大乘經典來增加福祿。』權適聽后深以為然。他約定三天背誦完《法華經》。皇帝聽說后，召見他當面背誦，沒有一個字出錯。皇帝非常高興，賜給他觀音像和法華塔各一軸，以及其他賞賜。之後他回到本國，享壽很久，歷任顯要官職，被授予雙學士的稱號。——出自《海東傳弘錄》和《權適本傳》。

賜予壽命，題寫肩膊

釋法朗，是河北武城人。住在彭城凈道寺。當沙彌（佛教出家男子）時，就開始誦讀《法華經》。從年輕到年老，誦讀學習從不懈怠。到五十三歲時，在開皇十三年去世。死後七天，他見到了閻羅王。閻羅王面前有六個人。閻羅王問第一個僧人有什麼功德。第一個人回答說誦讀《維摩經》。閻羅王說：『讓他站在南邊。』又問第二個人有什麼功德。回答說誦讀《涅槃經》十卷。閻羅王說：『也讓他站在南邊。』

【English Translation】 English version: Imagine, the lifespan, responsibilities, destined illnesses, and prescribed medicines were already determined by a physiognomist. One would expect their life to be fixed, but unexpectedly, they receive an invitation from the Heavenly Emperor and ultimately are reborn in the Western Pure Land of Ultimate Bliss.

Secret Bestowal of a Rectifying Position

Xiao Ziliang, the Prince of Jingling, in the seventh year of Yongming during the Qi dynasty, invited the monk Yunfu to be his Kalyanamitra (spiritual friend). Yunfu and Xiao Ziliang together commissioned the creation of one thousand copies of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Xiao Ziliang also personally purified himself and hand-copied a Lotus Sutra. At the end of the fourth month of the eleventh year of Yongming, Yunfu dreamed of a person delivering a scroll of scripture, saying there was an error in it. The next day, he happened to obtain a copy of the Lotus Sutra. He tried to browse through it and found a different sentence in the 'Chapter on the Duration of the Life of the Tathagata' (Chapter 16): 'one dust mote, one kalpa'. At that time, he collected dozens of copies of the scripture, but none of them had this sentence. He believed that the meaning of this sentence was the ultimate essence of the Lotus Sutra. Therefore, when he corrected the scripture, white cranes came flying and circling in response to this auspicious omen. Yunfu's later whereabouts are unknown. - From Hongzan, tenth chapter.

The Emperor Personally Tests Recitation

Quan Shi, styled Chizheng, was a native of Andong Prefecture. He was talented in literature from a young age. During the Zhenghe era, he entered the Song dynasty as a Binggong (tribute student) and was assigned to the National Academy. He was promoted to the first rank in the Jia class. When he was about to return to his country, a physiognomist said, 'Your talent is high, but your lifespan is short. You will not live past forty, and your official rank will not exceed the fifth grade. You should recite the Mahayana scriptures to increase your fortune and longevity.' Quan Shi agreed with this in his heart. He made a vow to finish reciting the Lotus Sutra in three days. The emperor heard of this and summoned him to recite it in person. He did not make a single mistake. The emperor was very pleased and bestowed upon him a statue of Guanyin (Avalokiteśvara) and a Lotus Sutra pagoda, as well as other rewards. After that, he returned to his country and enjoyed a long life, holding many important positions and being awarded the title of Double Academician. - From Haidong Zhuan Honglu and Quan Shi's Biography.

Bestowing Longevity, Inscribing on the Shoulders

釋法朗 (Shì Fǎlǎng), was a native of Wucheng in Hebei. He lived in Jingdao Temple in Pengcheng. When he was a Śrāmaṇera (novice monk), he began reciting the Lotus Sutra. From youth to old age, he never slacked in his recitation and study. At the age of fifty-three, in the thirteenth year of Kaihuang, he died. Seven days after his death, he saw Yama (Yamaraja), the King of the Underworld. There were six people in front of Yama. Yama asked the first monk what merits he had. The first person replied that he recited the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra). Yama said, 'Let him stand on the south side.' He then asked the second person what merits he had. He replied that he recited ten volumes of the Nirvana Sutra (Mahāparinirvāṇa Sūtra). Yama said, 'Let him also stand on the south side.'

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。問第三僧有何德業。答誦金光明經。王曰亦南邊立。問第四僧答講涅槃經。王曰度西行立。問第五僧。答講十地論。王斂眉而言度北行立。第六問法朗云有何行業。答誦法花經。王曰度東行立。王問第六僧竟。遣人領北行立者向地獄道。領西行立者向畜生道。領南行三僧向人道。次語法朗領往天道。令見其生處。可放還家。賜壽八十五歲。朗從天宮還。忽然而活。看左臂上隱隱有赤字。作八十五歲字。　出弘贊第七。

應病授藥

清信女章氏。隋右光祿大夫陳陵妻也。誦法華經。每恨四體羸乏不堪久誦。忽夢僧持一梡藥作黃色。來在章前。與之令服。章服已。經小時。因腹痛驚覺。腹痛既甚。須臾下痢。純作黃色。似夢所見。痢竟。所患都差。自後四體休健。常能讀誦。日夜一遍無復困極也。　出弘贊第七。

相師已定豈期延壽

劉弘仁。年十八時任國子學生。與同志十人于相師處求相吉兇。相師皆克其富貴貧賤之時。夭壽年月之數。謂弘仁曰。年至五十一。其年四月十一日必死。弘仁時任蘇州嘉興縣令。其餘九人皆如相師之說。禍福不差。及弘仁十八已來。吉兇皆驗。至今正年五十一矣。自度至期必死。以四月一日遂詣州與諸官僚取訣。時韓王元嘉為蘇州刺史。問其所由。弘仁具陳其事

【現代漢語翻譯】 現代漢語譯本：國王問第三位僧人有何德行和事業。僧人回答說誦讀《金光明經》（Suvarnaprabhasa Sutra）。國王說：『也讓他到南邊站立。』問第四位僧人，僧人回答說講授《涅槃經》（Nirvana Sutra）。國王說：『讓他到西邊站立。』問第五位僧人，僧人回答說講授《十地論》（Dasabhumika Sutra）。國王皺著眉頭說：『讓他到北邊站立。』第六位國王問法朗（Fa Lang）說有什麼修行。回答說誦讀《法華經》（Lotus Sutra）。國王說：『讓他到東邊站立。』國王問完第六位僧人，派人帶領北邊站立的人走向地獄道（Naraka）。帶領西邊站立的人走向畜生道（Tiryagyoni）。帶領南邊站立的三位僧人走向人道（Manusya）。接著對法朗說，帶領他前往天道（Deva），讓他看看他將要出生的地方，可以放他回家，賜予他八十五歲的壽命。法朗從天宮回來，忽然活了過來，看左臂上隱隱約約有紅色的字，寫著八十五歲。

出自《弘贊》第七。

應病授藥

清信女章氏（Zhang），是隋朝右光祿大夫陳陵（Chen Ling）的妻子。她誦讀《法華經》。常常苦惱於四肢虛弱，不能持久誦經。忽然夢見一位僧人拿著一碗藥，顏色是黃色的，來到章氏面前，給她服用。章氏服藥后，經過一個小時，因為腹痛而驚醒。腹痛非常厲害，一會兒就腹瀉，拉出來的東西全是黃色的，像夢中所見。腹瀉完畢，所患的疾病全都好了。自此以後，四肢康健，常常能夠讀誦，日夜一遍也不會感到睏倦。

出自《弘贊》第七。

相師已定豈期延壽

劉弘仁（Liu Hongren），十八歲時擔任國子學生。與十位志同道合的人在相師那裡求問吉兇。相師都斷定了他們的富貴貧賤之時，以及夭壽的年月之數。相師對劉弘仁說：『你到五十一歲，那年四月十一日必定會死。』劉弘仁當時擔任蘇州嘉興縣令。其餘九人都如相師所說，禍福沒有差錯。等到劉弘仁十八歲以後，吉兇都應驗了。到現在正好五十一歲了。自己估計到期必定會死，於是在四月一日前往蘇州與各位官僚告別。當時韓王元嘉（Han Wang Yuanjia）擔任蘇州刺史，問他是什麼緣故。劉弘仁詳細地陳述了這件事。

【English Translation】 English version: The king asked the third monk what virtues and deeds he possessed. The monk replied that he recited the 'Suvarnaprabhasa Sutra' (Golden Light Sutra). The king said, 'Let him stand on the south side as well.' He asked the fourth monk, who replied that he lectured on the 'Nirvana Sutra' (Mahayana Nirvana Sutra). The king said, 'Let him stand on the west side.' He asked the fifth monk, who replied that he lectured on the 'Dasabhumika Sutra' (Ten Stages Sutra). The king frowned and said, 'Let him stand on the north side.' The sixth king asked Fa Lang what practices he had. He replied that he recited the 'Lotus Sutra' (Saddharma Pundarika Sutra). The king said, 'Let him stand on the east side.' After the king finished questioning the sixth monk, he sent people to lead those standing on the north side towards the Naraka (hell realm). He led those standing on the west side towards the Tiryagyoni (animal realm). He led the three monks standing on the south side towards the Manusya (human realm). Then he said to Fa Lang, lead him to the Deva (heavenly realm), let him see the place where he will be born, and he can be sent home, granting him a lifespan of eighty-five years. Fa Lang returned from the heavenly palace and suddenly came back to life. Looking at his left arm, there were faint red characters, writing the words 'eighty-five years'.

From 'Hong Zan' (Extensive Praises), volume 7.

Administering Medicine According to the Illness

Laywoman Zhang, was the wife of Chen Ling, the Right Guanglu Dafu (Official Title) of the Sui Dynasty. She recited the 'Lotus Sutra'. She often lamented that her limbs were weak and she could not recite the sutra for long. Suddenly, she dreamed of a monk holding a bowl of medicine, which was yellow in color, coming before Zhang and giving it to her to take. After Zhang took the medicine, after an hour, she woke up in fright due to abdominal pain. The abdominal pain was very severe, and soon she had diarrhea, and what she passed was all yellow, like what she saw in the dream. After the diarrhea stopped, all her ailments were cured. From then on, her limbs were healthy, and she was often able to recite, and she would not feel tired even after reciting it once day and night.

From 'Hong Zan' (Extensive Praises), volume 7.

Predestined by a Physiognomist, Unexpectedly Granted Longevity

Liu Hongren, at the age of eighteen, served as a student at the Imperial Academy. He and ten like-minded people sought fortune-telling from a physiognomist. The physiognomist determined the times of their wealth, nobility, poverty, and lowliness, as well as the years and months of their premature death and longevity. The physiognomist said to Liu Hongren, 'When you reach fifty-one years old, you will surely die on the eleventh day of the fourth month of that year.' Liu Hongren was then serving as the magistrate of Jiaxing County in Suzhou. The other nine people were all as the physiognomist said, and their fortunes and misfortunes were not different. Since Liu Hongren was eighteen, his fortunes and misfortunes have all been verified. Now he is exactly fifty-one years old. He estimated that he would surely die when the time came, so on the first day of the fourth month, he went to Suzhou to bid farewell to the officials. At that time, Han Wang Yuanjia was the governor of Suzhou and asked him what the reason was. Liu Hongren explained the matter in detail.

---

。王教之修福。弘仁至四月八日遂即遇疾甚篤。王請諸寺僧尼為弘仁轉法華經一千遍。至十一日轉經數畢。諸僧又為弘仁更讀一百遍。弘仁流汗[雨/沫]霂。所患都愈。平復如常。信知福力誠不可量也。　出弘贊第九。

天帝邀相卻向西方

釋䟦澄。少出家。精神暗鈍而長齋蔬食。年二十五。發心誦法華經。愿生西方。日誦一行。或至半偈。或都不得。年登八十方始通利。后因眠息。夢見一人著朱衣武冠。手抱請疏。開示澄云。天帝遣來奉請。澄答云。貧道愿生西方。且忉利天雖是勝處。然不稱貧道所愿。朱衣人於是即去。睡覺。召諸弟子述向所夢。明日又夢七寶浮圖。澄身居五層上。向西望見寶繩階道無有涯際。有二金剛執杵在兩廂立。數個青衣童子捉白拂拂此階道。問童子云此是何處。答云。此是西方。寶繩階道來迎澄法師。睡覺述斯。以語諸弟子云。汝可貿吾三衣六物作一供齋。依語營辦。齋前問大眾云見千佛以不。眾云不見。復問聞非常香氣以不。眾云咸聞。於是端坐正念而終。　出弘贊第六及現應錄。

法華靈驗傳捲上 卍新續藏第 78 冊 No. 1539 法華靈驗傳

法華靈驗傳卷下

湖州天下上座

師本名抱玉。吳興人也。母梅氏。孕協靈祥即惡薰

【現代漢語翻譯】 王教他修福，弘仁（人名）直到四月八日就得了重病。國王請各寺的僧尼為弘仁誦讀《法華經》一千遍。到十一日誦經完畢，眾僧又為弘仁再讀一百遍。《弘仁》流汗如雨，所患之病都痊癒了，恢復如常。相信福力的確不可估量。出自《弘贊》第九。

天帝邀請他，他卻嚮往西方

釋䟦澄（人名），年少時出家，精神遲鈍但長期吃素。二十五歲時，發心誦讀《法華經》，希望往生西方極樂世界。每天誦讀一行，有時半句偈頌，有時完全不能讀。到了八十歲才開始通暢順利。後來因為睡眠休息，夢見一人穿著紅衣戴著武士帽，手抱請帖，打開給䟦澄看，說：『天帝派我來邀請您。』䟦澄回答說：『貧道希望往生西方極樂世界，而且忉利天（三十三天）雖然是殊勝之處，但不符合貧道的願望。』紅衣人於是就離開了。醒來后，召集眾弟子講述剛才的夢。第二天又夢見七寶浮圖（七寶塔），䟦澄身處第五層上，向西望去，看見寶繩階道沒有邊際。有二位金剛手執金杵在兩旁站立，數個青衣童子拿著白拂拂拭這條階道。問童子說：『這是什麼地方？』回答說：『這是西方極樂世界，寶繩階道來迎接澄法師。』醒來后講述這個夢，告訴眾弟子說：『你們可以賣掉我的三衣六物，做一次供齋。』弟子們按照他的話辦理。齋飯前問大眾說：『你們看見千佛了嗎？』眾人都說沒有看見。又問：『聞到非常香的氣味了嗎？』眾人都說聞到了。於是端坐正念而終。出自《弘贊》第六及《現應錄》。

《法華靈驗傳》捲上 卍新續藏第 78 冊 No. 1539 《法華靈驗傳》

《法華靈驗傳》卷下

湖州天下上座

師父本名抱玉，吳興人。母親梅氏，懷孕時感應到靈異的祥兆，就開始厭惡葷腥。

【English Translation】 The king instructed him to cultivate blessings. Hongren (a personal name) fell seriously ill on the eighth day of the fourth month. The king requested monks and nuns from various temples to recite the 'Lotus Sutra' one thousand times for Hongren. By the eleventh day, the recitation was completed, and the monks recited it another one hundred times for Hongren. Hongren sweated profusely, and his illness was completely cured, returning to normal. It is believed that the power of blessings is indeed immeasurable. From 'Hong Zan' Ninth.

The Heavenly Emperor invites him, but he yearns for the West.

釋䟦澄 (Shi Bocheng, a personal name) became a monk at a young age, was mentally slow but maintained a long-term vegetarian diet. At the age of twenty-five, he resolved to recite the 'Lotus Sutra', hoping to be reborn in the Western Pure Land. He recited one line a day, sometimes half a verse, sometimes not at all. It was not until he was eighty years old that he began to recite fluently. Later, while resting, he dreamed of a person wearing red clothes and a warrior's hat, holding a petition in his hands, opening it to show Bocheng, saying: 'The Heavenly Emperor has sent me to invite you.' Bocheng replied: 'This poor monk hopes to be reborn in the Western Pure Land, and although Trayastrimsa Heaven (the Heaven of Thirty-Three) is a wonderful place, it does not meet the wishes of this poor monk.' The person in red then left. Upon waking up, he summoned his disciples to tell them about the dream. The next day, he dreamed of a Seven-Jeweled Stupa (seven-jeweled pagoda), with Bocheng on the fifth level, looking west and seeing a jeweled rope ladder without end. Two Vajras stood on either side holding vajras, and several green-clad children held white whisks, dusting the ladder. He asked the children: 'What is this place?' They replied: 'This is the Western Pure Land, and the jeweled rope ladder has come to welcome Dharma Master Cheng.' Upon waking up, he told his disciples about the dream, saying: 'You may sell my three robes and six articles to make a vegetarian offering.' The disciples did as he said. Before the meal, he asked the assembly: 'Have you seen the Thousand Buddhas?' They all said they had not. He asked again: 'Have you smelled an extraordinary fragrance?' They all said they had. Then he sat upright, with right mindfulness, and passed away. From 'Hong Zan' Sixth and 'Xian Ying Lu'.

'Lotus Sutra Miraculous Tales', Volume One 卍 New Continued Collection, Volume 78, No. 1539, 'Lotus Sutra Miraculous Tales'

'Lotus Sutra Miraculous Tales', Volume Two

The Foremost Seat of Huzhou

The master's original name was Baoyu, a native of Wuxing. His mother, Lady Mei, felt auspicious omens during her pregnancy and began to dislike pungent foods.

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穢。既誕。齔歲于尼總持法華寺出家。愿誦蓮經。三月通貫。日持七部。年登二十。詣京受戒。時肅宗皇帝夜夢吳僧誦法華經。口出五色光。吳音清亮。洎翌旦。來京城僧能誦法華者二百餘人併入禁中。帝視之。皆非所夢者。其時抱玉方入關。閉令問其遠來之意。答云善誦蓮經特來受戒也。令奏。帝即降旨召見。帝曰。朕所夢者。音容宛若。遂令上殿。賜座誦經。至隨喜功德品。口角放五色光。帝大悅曰。朕夢中所睹之即此也。經才訖。賜七寶湯。令別筑香壇。專為受戒。賜名大光。封天下上座。來居千福寺。玉梵音遍滿。常通帝聽。又別居藍田精舍。寺僧夢天童來降告言。大光經聲通於有頂。非聊爾人也。時眾咸謂師即梁朝尼總持後身。后乞歸吳興。時李伸刺于吳興醉。于持經道場夜醒。忽見白光滿室。往覘。光公宴坐持經。光起面門。經聲向息。光亦隨斂。李相索于空門寡信。而篤敬于師。親著碑文。題曰墨詔持經大德神異碑。文初。師上表乞歸吳興。帝賜墨詔一道。

第十段　隨喜功德品　法師功德品埋即生蓮舌常諷典窯瓦變作蓮華而警俗函經化為草束而拯生經一通而更不忘發三剪而輒自長

埋即生蓮

紹興末。明州奉化縣有姓趙人。其母安人。重佛齋戒。誦法華經。房下有一女使。每竊聽

【現代漢語翻譯】 現代漢語譯本： 慧皎（音：huì jiǎo）。出生后，在童年時期于尼總持法華寺出家（尼總持法華寺：一座寺廟），立志背誦《法華經》（法華經：《妙法蓮華經》的簡稱）。三個月就能夠流暢地背誦全經，每天誦讀七部。二十歲時，前往京城受戒。當時肅宗皇帝（肅宗皇帝：唐肅宗，唐朝皇帝）夜裡夢見一位吳地的僧人誦讀《法華經》，口中發出五色光芒，吳地的口音清晰洪亮。等到第二天，在京城的僧人中尋找能誦讀《法華經》的，有二百多人被召入宮中。皇帝看過之後，都不是夢中所見之人。當時慧皎正要入關，皇帝詢問他遠道而來的意圖。他回答說擅長誦讀《法華經》，特地前來受戒。皇帝聽後上奏，皇帝立刻下旨召見。皇帝說：『朕夢中所見之人，音容相貌宛如眼前之人。』於是讓他登上大殿，賜座誦經。當誦到《隨喜功德品》（隨喜功德品：《法華經》中的一品）時，口角放出五色光芒。皇帝非常高興地說：『朕夢中所見的就是此人啊！』經文才誦完，皇帝賜予七寶湯，命人另筑香壇，專門為他受戒，賜名大光（大光：法號），封為天下上座（天下上座：僧官名）。讓他住在千福寺（千福寺：寺廟名）。慧皎的梵音遍滿京城，經常傳到皇帝的耳中。他又另外住在藍田精舍（藍田精舍：住所名）。寺里的僧人夢見天童降臨，告訴他們說：『大光的誦經之聲能夠傳到有頂天（有頂天：佛教用語，指色界天的最高處），不是普通人啊。』當時眾人都認為慧皎法師就是梁朝尼總持（尼總持：人名）的後身。後來他請求返回吳興（吳興：地名）。當時李伸（李伸：人名）擔任吳興的刺史，喝醉后在慧皎持經的道場中醒來，忽然看見滿屋都是白光。前去檢視，是慧皎法師端坐持經，光芒從他的面門發出，經聲停止，光芒也隨之消失。李伸雖然在佛門中缺少信仰，卻對慧皎法師非常尊敬，親自撰寫碑文，題名為《墨詔持經大德神異碑》。碑文開頭說，慧皎法師上表請求返回吳興，皇帝賜予墨詔一道。 第十段 隨喜功德品 法師功德品埋葬后立即生出蓮花，舌頭經常諷誦經典，窯瓦變成蓮花來警醒世人，函經變成草束來拯救眾生，經文誦讀一遍就再也不會忘記，頭髮剪了三次又自己長出來。 埋葬后立即生出蓮花 紹興末年（紹興末年：南宋紹興年間），明州奉化縣（明州奉化縣：地名）有一位姓趙的人，他的母親安人（安人：尊稱），注重佛法齋戒，誦讀《法華經》。房裡有一個女僕，每次都偷偷地聽。

【English Translation】 English version: Hui Jiao. After being born, he became a monk at the Ni Zongchi Fahua Temple (Ni Zongchi Fahua Temple: a temple) during his childhood, vowing to recite the 'Lotus Sutra' (Lotus Sutra: short for 'The Wonderful Dharma Lotus Flower Sutra'). He was able to fluently recite the entire sutra in three months, reciting seven copies every day. At the age of twenty, he went to the capital to receive ordination. At that time, Emperor Suzong (Emperor Suzong: Emperor of the Tang Dynasty) dreamed at night of a monk from Wu reciting the 'Lotus Sutra', with five-colored light emanating from his mouth, and the Wu accent was clear and loud. The next day, more than two hundred monks in the capital who could recite the 'Lotus Sutra' were summoned to the palace. After the emperor saw them, none of them were the person he had seen in his dream. At that time, Hui Jiao was about to enter the pass, and the emperor asked him the intention of his coming from afar. He replied that he was good at reciting the 'Lotus Sutra' and had come specifically to receive ordination. After the emperor heard this, he reported it to the emperor, and the emperor immediately issued an edict to summon him. The emperor said, 'The person I saw in my dream, his voice and appearance are just like the person in front of me.' So he was allowed to ascend the hall and was given a seat to recite the sutra. When he recited the 'Chapter on Rejoicing in Merits' (Chapter on Rejoicing in Merits: a chapter in the 'Lotus Sutra'), five-colored light emanated from the corners of his mouth. The emperor was very happy and said, 'This is the person I saw in my dream!' As soon as the sutra was finished, the emperor bestowed a seven-treasure soup, ordered people to build another incense altar, and specially ordained him, giving him the name Daguang (Daguang: Dharma name), and conferred him the title of Supreme Abbot of the World (Supreme Abbot of the World: a monastic title). He was allowed to live in the Qianfu Temple (Qianfu Temple: name of a temple). Hui Jiao's Sanskrit sounds filled the capital and often reached the emperor's ears. He also lived separately in the Lantian Retreat (Lantian Retreat: name of a residence). The monks in the temple dreamed that a heavenly child came down and told them, 'Daguang's chanting of the sutra can reach the highest heaven (highest heaven: Buddhist term, referring to the highest place in the realm of form), he is not an ordinary person.' At that time, everyone thought that Dharma Master Hui Jiao was the reincarnation of Ni Zongchi (Ni Zongchi: a person's name) of the Liang Dynasty. Later, he requested to return to Wuxing (Wuxing: place name). At that time, Li Shen (Li Shen: a person's name) was the prefect of Wuxing, and after waking up drunk in Hui Jiao's sutra-chanting hall, he suddenly saw the room filled with white light. He went to check, and it was Dharma Master Hui Jiao sitting upright chanting the sutra, the light emanating from his face, and when the sutra chanting stopped, the light also disappeared. Although Li Shen lacked faith in Buddhism, he was very respectful to Dharma Master Hui Jiao, and personally wrote the inscription, entitled 'Stele of the Miraculous Deeds of the Great Virtue Who Holds the Sutra by Imperial Decree'. The inscription began by saying that Dharma Master Hui Jiao submitted a memorial requesting to return to Wuxing, and the emperor bestowed an imperial decree. Section 10: Chapter on Rejoicing in Merits, Chapter on the Merits of a Dharma Master. Immediately after burial, lotuses grow; the tongue constantly chants the scriptures; kiln tiles transform into lotuses to awaken the world; sutra boxes transform into bundles of grass to save beings; once the sutra is recited, it is never forgotten; the hair is cut three times and grows back on its own. Immediately after burial, lotuses grow. At the end of the Shaoxing era (end of the Shaoxing era: during the Shaoxing period of the Southern Song Dynasty), there was a person named Zhao in Fenghua County, Mingzhou (Fenghua County, Mingzhou: place name), whose mother, Anren (Anren: honorific title), emphasized Buddhist fasting and precepts and recited the 'Lotus Sutra'. There was a maid in the room who secretly listened every time.

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。久久忽記得四句。所謂青蓮花香白蓮花香花樹香果樹香。自此動靜施為常吟詠不絕。人聞之謂為笑語。殊不知此女亦有用心處。一日作事乖主意。陵遲至死。遂以其尸潛瘞後園。異時忽于其上秀出青蓮花一朵。香色可愛。餘人不知。其由獨安人默而識之。蓋所誦四句經感應之如是也。安人復不匿其德。密說與虛堂法師本空。空每舉以化人。宗曉嘗親聞其說。聊記於此。　出現應錄。

舌常諷典

俗士楊難及。雍州萬年縣人也。幼而耿介。年將知命方祈妙典。聞法誠法師有道。遂師事焉。誠乃授以法華。數月之間悉得通利。曉夜忘疲。雖涉眾務其聲不輟。於後無疾奄然而終。終后焚燒。髏舌獨存。試收藏之石函置法華堂。時加供養。屢聞函內諷誦之聲振動石函。詞句明瞭。聞者敬悚。知受持之力焉。　出弘贊第八。

窯瓦便作蓮花而警俗

釋慧超。丹陽建元人也。作有遠量。誦法華經以為恒業。嘗遇法令嚴峻。禁勒沙門。超潛伏瓦窯綿歷多年。后時難廓清。拂衣而去。告窯主曰。貧道此中誦法華經已千餘遍。可灑掃供養。勿更用之。其人不信。乃修舊貫所燒之瓦。遂變作蓮花之形。周植四壁。遠近見者咸嘆異之。又嘗在寺誦經。有一猛獸來聽。超兼為受戒。略如家犬。語曰。檀越好去。即依

【現代漢語翻譯】 現代漢語譯本： 很久以後，她忽然記起了四句經文，即『青蓮花香、白蓮花香、花樹香、果樹香』。從此，她無論行動還是靜止，都常常吟詠不絕。人們聽了，都覺得是笑話。但他們哪裡知道，這個女子也有她的用心之處。有一天，她做事違背了主人的意願，最終被虐待至死。於是，人們偷偷地把她的屍體埋在了後花園。後來，忽然在她的墳上長出一朵青蓮花，香氣和顏色都非常可愛。其他人不知道其中的緣由，只有安人默默地記住了這件事。這都是因為她所誦的四句經文所產生的感應啊。安人沒有隱瞞這件事，秘密地告訴了虛堂法師本空（Xutang Fashi Benkong）。本空（Benkong）常常用這件事來教化他人。宗曉（Zongxiao）曾經親自聽他說過這件事，所以在這裡記錄下來。 出自《出現應錄》。

舌常諷典

俗人楊難及（Yang Nanji），是雍州萬年縣人。他從小就正直有節操，到了快五十歲的時候才開始祈求妙法。聽說法誠法師（Facheng Fashi）很有道行，於是就拜他為師。法誠（Facheng）就傳授給他《法華經》。幾個月的時間，他就完全理解並精通了。他日夜不停地誦讀，即使處理很多事務，他的誦經聲也沒有停止過。後來，他沒有生病就安詳地去世了。去世后火化，只有舌頭沒有被燒燬。人們嘗試著把舌頭收藏在石函里，放置在法華堂中，時常加以供養。經常聽到石函內傳出諷誦經文的聲音，聲音清晰明瞭。聽到的人都感到敬畏和恐懼，知道這是受持經文的力量啊。 出自《弘贊》第八。

窯瓦便作蓮花而警俗

釋慧超（Shi Huichao），是丹陽建元人。他做事有遠大的志向，把誦讀《法華經》作為日常的功課。曾經遇到法令非常嚴厲，禁止和約束僧人。慧超（Huichao）就潛藏在瓦窯里多年。後來時局稍微安定，他就離開了瓦窯，告訴窯主說：『貧道在這裡誦讀《法華經》已經一千多遍了，可以灑掃乾淨供養起來，不要再用來燒瓦了。』那個人不相信，仍然按照老規矩燒瓦。結果燒出來的瓦都變成了蓮花的形狀，環繞在四周的墻壁上。遠近的人看到了，都驚歎不已。他又曾經在寺廟裡誦經，有一隻猛獸來聽經。慧超（Huichao）還為它授戒，那猛獸就像家犬一樣溫順。慧超（Huichao）對它說：『檀越（Dan Yue）請回吧。』猛獸就依依不捨地離開了。

【English Translation】 English version: After a long time, she suddenly remembered four lines of verse, namely, 'The fragrance of blue lotus, the fragrance of white lotus, the fragrance of flowering trees, the fragrance of fruit trees.' From then on, whether in action or stillness, she constantly chanted them without ceasing. People who heard it thought it was a joke. Little did they know that this woman also had her own intentions. One day, she acted against her master's wishes and was eventually abused to death. So, people secretly buried her body in the back garden. Later, a blue lotus flower suddenly grew on her grave, with a lovely fragrance and color. Others did not know the reason, but Anren (a person's name) silently remembered this. This was all because of the response generated by the four lines of verse she recited. Anren (a person's name) did not hide this virtue and secretly told it to Xutang Fashi Benkong (Xutang Fashi Benkong). Benkong (Benkong) often used this to teach others. Zongxiao (Zongxiao) once heard him say this in person, so I record it here. From 'Appearing Records'.

Tongue Constantly Reciting Scriptures

The layman Yang Nanji (Yang Nanji) was from Wannian County, Yongzhou. He was upright and principled from a young age. When he was almost fifty years old, he began to seek the wonderful Dharma. Hearing that Facheng Fashi (Facheng Fashi) was very virtuous, he became his disciple. Facheng (Facheng) then taught him the 'Lotus Sutra'. Within a few months, he fully understood and mastered it. He recited it day and night tirelessly. Even when dealing with many affairs, his chanting never stopped. Later, he passed away peacefully without illness. After cremation, only his tongue remained unburned. People tried to store the tongue in a stone box and placed it in the Lotus Sutra Hall, offering it regular worship. They often heard the sound of chanting scriptures coming from inside the stone box, the words and sentences clear and distinct. Those who heard it felt reverence and awe, knowing this was the power of upholding the scriptures. From 'Extolling Praises', Volume 8.

Kiln Tiles Transform into Lotuses to Warn the World

Shi Huichao (Shi Huichao) was from Jianyuan, Danyang. He had great aspirations and made reciting the 'Lotus Sutra' his daily practice. He once encountered strict laws prohibiting and restricting monks. Huichao (Huichao) hid in a tile kiln for many years. Later, when the situation became slightly more stable, he left the kiln and told the kiln owner, 'This poor monk has recited the 'Lotus Sutra' here more than a thousand times. You can clean it up and offer it worship, but don't use it to fire tiles anymore.' The man did not believe him and continued to fire tiles as usual. As a result, the fired tiles all transformed into the shape of lotus flowers, surrounding the walls. People from far and near who saw it were amazed. He also once recited scriptures in a temple, and a fierce beast came to listen. Huichao (Huichao) even gave it precepts, and the beast was as docile as a house dog. Huichao (Huichao) said to it, 'Dan Yue (Dan Yue), please return.' The beast then reluctantly left.

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言而返。感徹幽明。難以具記。后臥疾。弟子流涕。超曰。長生不欣。夕死不戚。乃面西而坐。奄然長往。年七十有七。即武德五十二月六日也。有門人善思者。亦誦法華萬有余遍。臨終之日。幡花音樂紛聆空際。在寺僧眾咸悉見聞。又自見花臺迎之。思乃端然拱立。合掌而化。遠近觀者如堵墻焉。　出弘贊第八。

函經化為草束而拯生

儀鳳年。汝州梁縣北村劉氏男。從征東討高麗。沒為奴。于遼海東岸牧馬。因而寢睡。屢夢有一僧喚令入海共汝歸家。若此非一。劉氏子自惟。漂落與死莫殊。頻感斯夢。遂投身海浦。於水中抱得菊草一束。隨波漂流浮渡海西至於岸上。行餘一里。思念此草能濟吾身命。卻回取草解束曝之。乃于其中得法華經第六卷。遂持還。其父劉老。先緣子沒蕃。遂為造法華經一部。書寫清凈。每事嚴潔。及見子到。相持悲慶。怪問所由。子具說前事。父子遂共于精舍中開視經函。乃欠第六一卷。驗其子海中得者。果是其父為子所造之經。紙墨僉同。宛然符會。　出弘贊第十。

經一通而更不忘

清信士謝智藏。雍州藍田人也。雖處田家。恒持五戒。因緣暫至縣下。見寺中有沙門講法華經至第六卷。持經眼耳鼻舌身意功德。乃即發心歸家誦持第一卷。除人事外不曾休息。

【現代漢語翻譯】 現代漢語譯本：說完就去世了。他的感應傳遍了陰陽兩界，難以完全記述。後來他生病臥床，弟子們哭泣。超說：『長生不值得欣喜，晚上死去也不值得悲傷。』於是面向西方坐著，安然去世，享年七十七歲，即武德五年十二月六日。他的門人善思，也誦讀《法華經》一萬多遍。臨終之時，幡旗鮮花和音樂紛紛在空中響起。寺廟裡的僧眾都親眼所見、親耳所聞。善思還看見蓮花臺來迎接他。善思於是端正地拱手站立，合掌而化。遠處近處觀看的人像一堵墻一樣多。（出自《弘贊》第八）

經函化為草束而拯救生命

儀鳳年間，汝州梁縣北村的劉氏男子，跟隨軍隊征討高麗（古代國家名，今朝鮮半島）。被俘虜成為奴隸，在遼海（古代海域名，今渤海）東岸放牧馬匹。因此睡覺時，多次夢見一位僧人叫他入海一起回家。這樣的夢不止一次。劉氏之子自己想，漂泊流落和死亡沒什麼區別，多次感應到這樣的夢。於是投身海邊，在水中抱得一束菊花草。隨著波浪漂流，渡過海西到達岸上。走了一里多路，想到這草能救我的性命，就回去取草解開捆束曬乾。竟然在其中得到《法華經》第六卷。於是拿著回家。他的父親劉老，先前因為兒子被俘虜到外族，就為他造了一部《法華經》，書寫得清凈，每件事都嚴謹潔凈。等到見到兒子回來，父子相擁悲喜交加，奇怪地詢問事情的緣由。兒子詳細地說了之前的事情。父子於是共同在精舍（寺廟）中打開經函檢視，發現缺少第六卷。驗證他兒子在海中得到的，果然是他父親為兒子所造的經書。紙張墨跡完全相同，完全符合。（出自《弘贊》第十）

誦讀一遍經書就不會忘記

清信士謝智藏，是雍州藍田人。雖然身處農家，卻一直持守五戒（佛教基本戒律）。因為一些緣故暫時來到縣城，看見寺廟裡有沙門（出家修行的男子）講解《法華經》到第六卷，講到持經的眼、耳、鼻、舌、身、意功德。於是立刻發心回家誦讀第一卷，除了必要的事情外，從不休息。

【English Translation】 English version: He passed away after speaking. His influence permeated the realms of both the visible and the invisible, making it difficult to record completely. Later, he fell ill and was bedridden, and his disciples wept. Chao said, 'Long life is not worth rejoicing over, and dying in the evening is not worth grieving over.' Then he sat facing west and passed away peacefully at the age of seventy-seven, on the sixth day of the twelfth month of the fifth year of the Wude era. One of his disciples, Shansi, also recited the Lotus Sutra more than ten thousand times. On the day of his death, banners, flowers, and music were heard in the sky. The monks in the temple all saw and heard it. Shansi also saw a lotus platform coming to welcome him. Shansi then stood upright with his hands clasped in prayer and passed away. Those who watched from near and far were as numerous as a wall. (From Hong Zan, Chapter 8)

A Sutra Case Transformed into a Bundle of Grass, Saving a Life

During the Yifeng era, a man named Liu from Beicun village in Liang County, Ruzhou, followed the army to conquer Goguryeo (ancient kingdom, now Korean Peninsula). He was captured and became a slave, herding horses on the east coast of Liaohai (ancient sea area, now Bohai Sea). While sleeping, he repeatedly dreamed of a monk calling him to enter the sea and return home together. This happened more than once. The son of the Liu family thought to himself, 'Drifting and dying are no different. I have repeatedly felt this dream.' So he threw himself into the sea and embraced a bundle of chrysanthemum grass in the water. He drifted with the waves, crossed the sea to the west, and reached the shore. After walking more than a mile, he thought that this grass could save his life, so he went back to get the grass, untied the bundle, and dried it in the sun. He found the sixth volume of the Lotus Sutra inside. So he took it home. His father, Liu Lao, had previously made a copy of the Lotus Sutra for his son because he had been captured by foreigners. The writing was clean, and everything was meticulous and pure. When he saw his son return, father and son embraced each other with joy and sorrow, and asked about the reason for his return. The son told him the story in detail. The father and son then opened the sutra case together in the monastery and found that the sixth volume was missing. Verifying the one his son had found in the sea, it was indeed the sutra that his father had made for his son. The paper and ink were exactly the same, perfectly matching. (From Hong Zan, Chapter 10)

Never Forgetting a Sutra After Reading It Once

Layman Xie Zhicang was from Lantian in Yongzhou. Although he lived in a farming family, he always upheld the Five Precepts (basic Buddhist precepts). Due to some circumstances, he temporarily came to the county town and saw a monk in the temple explaining the Lotus Sutra up to the sixth volume, speaking about the merits of the eyes, ears, nose, tongue, body, and mind of those who uphold the sutra. So he immediately resolved to go home and recite the first volume, never resting except for necessary matters.

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其人心願更進。余卷既遠。居田無人教授。思遇明師。經于數年。忽見一波羅門僧來扣門謂藏曰。汝有食不。乞我一齋。智藏欣然。隨家所有如法供設。僧既食畢。謂智藏曰。汝欲得受法華經者。可將本經來。智藏歡喜。深適所愿。即授其經。一從聞受。更不忘失。受經既了。僧忽不現。智藏情甚惆悵。不識神人。自師去後。但聞異香。數日不絕。　出弘贊第八。

發三剪而輒自長

釋弘照。年二十出家。即誦法華。數月便度。卜宅終南。誓誦千遍。頻感具祇潛來翼衛。又逢深雪。面唯一斗許。二十餘日食之不盡。乃與友人履信及一居士移往寒山。並結草菴。更修前業。忽一蛇長百尺。斑文五色。頭高丈餘。直來庵所低身俯聽。照初驚惶戰慄。不敢視之。起大悲心。發深重愿。合掌流淚抗聲終部。蛇少選而退。自爾頻來不息。照雖頗知無害。然惡其腥臭。懼其形狀。令居士驅之。其乃以繩纏頸引致深叢。繫於大樹。至夜。照信及居士同夢一女人掩淚泣而前曰。弟子是此山神女。性樂聞法數。以穢形干突法眾。今被驅系。辭師遠去。不復聞誦大乘。以此為恨。照等各自驚覺。遽相徴問。所夢既同。疑其致死。即執炬往看。果有斯事。居士呼泣投地。披誠懺謝。就其尸所共為誦經。又欲設千僧齋。乃于庵側獲

【現代漢語翻譯】 現代漢語譯本： 那人的心願更加迫切。因為經卷殘缺不全，加上居住在鄉下沒有老師可以教授，他便想著能遇到一位明師。經過幾年，忽然有一位婆羅門僧人來敲門，對智藏說：『你有沒有食物？請施捨我一頓齋飯。』智藏非常高興，用家中所有，如法地供養齋飯。僧人吃完后，對智藏說：『你想要得到《法華經》嗎？可以把經書拿來。』智藏非常歡喜，正合他的心願，立刻把經書交給他。他聽了一遍，就再也不會忘記。接受經書完畢，僧人忽然不見了。智藏心裡非常惆悵，不知道是神人。自從這位老師離開后，只聞到奇異的香味，連續幾天都沒有斷絕。 （出自弘贊第八。）

發三剪而輒自長

釋弘照，二十歲出家，隨即誦讀《法華經》，幾個月就背誦下來。他在終南山選擇住處，發誓要誦讀一千遍。經常感應到護法神具祇（護法神名）暗中前來守護。又遇到大雪，面前只有一斗左右的食物，二十多天也吃不完。於是和友人履信以及一位居士搬到寒山，一起結草菴居住，繼續之前的修行。忽然出現一條長百尺，有五彩斑紋的蛇，頭高一丈多，直接來到草菴，低頭俯身傾聽。弘照起初驚慌戰慄，不敢看它，後來生起大悲心，發出深重的誓願，合掌流淚，大聲誦完整部經。蛇稍微停留了一會兒就退走了。自此之後，蛇經常來，沒有停止。弘照雖然知道它沒有害處，但是厭惡它的腥臭，害怕它的形狀，就讓居士驅趕它。居士用繩子纏住蛇的脖子，拉到深山裡，繫在一棵大樹上。到了晚上，弘照、履信和居士一同夢見一個女人掩面哭泣著走來說：『弟子是這座山的山神女，喜歡聽聞佛法，多次因為污穢的形體冒犯了各位法師。現在被驅趕捆綁，要辭別各位法師遠去，不能再聽聞大乘佛法，因此感到遺憾。』弘照等人各自驚醒，急忙互相詢問，發現做的夢都一樣，懷疑蛇已經死了，就拿著火把前去檢視，果然發生了這樣的事。居士哭泣著跪倒在地，真誠地懺悔謝罪，就在蛇的屍體旁一起為它誦經，又想設千僧齋，於是在草菴旁邊發現……

【English Translation】 English version: His aspiration grew even stronger. Because the scripture was incomplete and he had no teacher to instruct him in the countryside, he thought of meeting a wise teacher. After several years, a Brahmin monk suddenly came to knock on his door and said to Zhicang (name of a person): 'Do you have any food? Please give me a meal.' Zhicang was very happy and offered food according to the Dharma with what he had at home. After the monk finished eating, he said to Zhicang: 'Do you want to receive the Lotus Sutra? You can bring the scripture.' Zhicang was very happy, which was exactly what he wanted, and immediately handed over the scripture. After listening to it once, he never forgot it again. After receiving the scripture, the monk suddenly disappeared. Zhicang felt very sad and did not know that he was a divine being. Since the teacher left, he only smelled a strange fragrance, which did not stop for several days. (From Hongzan, volume 8.)

Hair grows back immediately after being cut three times

釋弘照 Shi Hongzhao, at the age of twenty, left home and immediately recited the Lotus Sutra, memorizing it in a few months. He chose a place to live in Zhongnan Mountain and vowed to recite it a thousand times. He often sensed the Dharma protector deity Kuti (name of a deity) secretly coming to protect him. He also encountered heavy snow, with only about a斗 dou (a unit of measurement) of food in front of him, which he could not finish eating in more than twenty days. So he and his friend Luxin and a layman moved to Hanshan, built a thatched hut together, and continued their previous practice. Suddenly, a snake, a hundred feet long, with five-colored patterns, its head more than ten feet high, came directly to the thatched hut, lowered its head and listened. Hongzhao was initially frightened and dared not look at it, but then he developed great compassion and made profound vows, put his palms together, shed tears, and loudly recited the entire scripture. The snake paused for a while and then retreated. Since then, the snake came frequently without stopping. Although Hongzhao knew it was harmless, he disliked its stench and feared its shape, so he asked the layman to drive it away. The layman tied a rope around the snake's neck, pulled it into the deep mountains, and tied it to a large tree. At night, Hongzhao, Luxin, and the layman all dreamed of a woman covering her face and crying as she came forward and said: 'This disciple is the mountain goddess of this mountain, and likes to hear the Dharma. She has repeatedly offended the Dharma masters with her filthy form. Now she is being driven away and tied up, and must bid farewell to the Dharma masters and go far away, and can no longer hear the Mahayana Dharma, so she feels regretful.' Hongzhao and others woke up in shock, and hurriedly asked each other, and found that they had the same dream, and suspected that the snake had died, so they went to check with torches, and indeed such a thing had happened. The layman cried and knelt on the ground, sincerely repenting and apologizing, and together recited scriptures for it next to the snake's corpse, and also wanted to set up a thousand-monk offering, so they found next to the thatched hut...

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銀數餅。下山饌會。恰然周足。嘗行至一村。有貧女劉氏請留供養。照愍之而止。於七日中罄其所有。照便欲去。信女啟勸復留。更無資貨。遂剪頭髮以買齋食。更經七日。照復欲去。貧女悲泣固留。因復停止。女賣發之直用之已盡。憂恨通宵。莫知出處。忽以手摩頭。覺發生如故。驚喜踴躍。即便更剪。復經七日還長如前。凡經三剪。照以淹留留久。執持衣缽決不肯住。女乃頂禮具陳雲。師自有料。照等聞此。噎不得言。悼嘖微軀。當斯厚意。照于永淳中忽無疾終於甘泉。寺四輩聚火燒之。唯舌不然。紅赤如本時。慶喜寺寺主戒因等。行頗流俗類。不信有之。乃與合寺僧徒士俗五百。柴炭數車。更燒十遍。形色儼然。方皆悔伏。其舌盛以香函。流傳供養。　出弘贊第八。

第十一段　常不輕品　如來神力品　囑累品芝生墓側蓮出舌根舍利流出于金文光明照耀于寶塔瓶水冬溫夏冷天兵匝地盈空

芝生墓側

清信士韋仲圭。臨邛人也。天性孝弟。武德中父遘病。仲圭勤于孝養。父之卒也。舍遣妻妾。廬于墓左。尤信佛教。誦法華經。晝則負土成墳。夜則誦經。精勤不倦。常有猛獸夜至廬前。蹲踞聽經久而不去。仲圭正念曰。不願猛獸之相逼也。獸即起去。明旦見繞墓生芝草七十三莖。當墳前者行列次

【現代漢語翻譯】 現代漢語譯本： 銀數餅（一種食物名稱，具體不詳），下山準備齋飯聚會，一切恰好足夠。曾經走到一個村莊，有個貧窮的女子劉氏請求（僧人）留下接受供養。照（僧人法號）憐憫她而停留。在七天之中，（劉氏）用盡了她所有的東西。照便想要離開。信女勸說再次挽留，（但她）再也沒有什麼財物了，於是剪下頭發來購買齋飯。又過了七天，照再次想要離開。貧女悲傷哭泣，堅決挽留，因此又停留下來。女子賣頭髮換來的錢已經用盡，整夜憂愁怨恨，不知道該怎麼辦。忽然用手摸頭，感覺頭髮像原來一樣生長出來，驚喜跳躍。就又剪下頭髮。又過了七天，頭髮還像之前一樣長出來。總共剪了三次。照因為停留太久，拿著衣缽堅決不肯住下。女子於是頂禮，詳細陳述說，『師父您自有預料。』照等人聽到這些，哽咽得說不出話，感嘆這微薄的身體，承受如此深厚的恩情。照在永淳年間忽然無病死於甘泉寺，寺里的四眾弟子聚集柴火焚燒他，只有舌頭沒有燒壞，紅赤如原來的樣子。慶喜寺的寺主戒因等人，行為頗為流俗，不相信有這種事，於是和寺里僧徒士俗五百人，用幾車柴炭，又燒了十遍，（舌頭的）形狀顏色仍然如故，大家這才都後悔信服。他的舌頭被盛放在香函中，流傳供養。 出自《弘贊》第八。

第十一段 常不輕品（《法華經》品名，講述常不輕菩薩的故事） 如來神力品（《法華經》品名，講述如來的神通力量） 囑累品（《法華經》品名，講述佛陀囑託菩薩弘揚佛法） 芝生墓側（靈芝生長在墳墓旁邊） 蓮出舌根（蓮花從舌根長出） 舍利流出于金文（舍利從金色的文字中流出） 光明照耀于寶塔（光明照耀在寶塔上） 瓶水冬溫夏冷（瓶中的水冬天溫暖夏天寒冷） 天兵匝地盈空（天兵遍佈大地充滿天空）

芝生墓側 清信士韋仲圭（人名），臨邛（地名）人。天性孝順友愛。武德年間父親生病，仲圭勤勞地孝順供養。父親去世后，捨棄妻妾，在墳墓旁邊搭棚居住。尤其信奉佛教，誦讀《法華經》。白天就背土堆成墳墓，夜晚就誦讀經書，精進勤奮不懈怠。常常有猛獸夜裡來到棚子前面，蹲著聽經很久都不離開。仲圭心懷正念說，『不希望猛獸來逼迫我。』猛獸就起身離開了。第二天看見環繞墳墓生長出七十三株靈芝草，在墳墓前面排列整齊。

【English Translation】 English version: Silver number cake (type of food, details unknown). Preparing a vegetarian feast after descending the mountain, everything was just sufficient. Once, he arrived at a village where a poor woman named Liu requested him to stay and accept offerings. Zhao (monk's dharma name) took pity on her and stayed. Within seven days, she used up all her possessions. Zhao then wanted to leave. The faithful woman persuaded him to stay again, but she had no more resources, so she cut off her hair to buy vegetarian food. After another seven days, Zhao wanted to leave again. The poor woman wept sadly and insisted on him staying, so he stayed again. The money the woman earned from selling her hair was exhausted, and she was worried and resentful all night, not knowing what to do. Suddenly, she touched her head and felt that her hair had grown back as before, and she was overjoyed. So she cut off her hair again. After another seven days, her hair grew back as before. This happened three times. Zhao, feeling that he had stayed too long, held his robes and alms bowl and resolutely refused to stay. The woman then prostrated and explained in detail, 'Master, you have your own reasons.' Zhao and the others were choked with emotion and could not speak, lamenting that this humble body received such profound kindness. Zhao suddenly died without illness in Yongchun at Ganquan Temple. The fourfold assembly of the temple gathered firewood to cremate him, but only his tongue did not burn, remaining red as before. Jieyin, the abbot of Qingxi Temple, and others, whose behavior was quite worldly, did not believe this, so they and five hundred monks, laymen, and commoners from the temple used several carts of firewood and burned it ten more times, but the shape and color (of the tongue) remained the same. Only then did everyone repent and believe. His tongue was placed in a fragrant box and passed down for veneration. From Hongzan, Volume 8.

Section 11: Chapter of Never Disparaging (a chapter in the Lotus Sutra, telling the story of Bodhisattva Never Disparaging) Chapter of the Divine Power of the Thus Come One (a chapter in the Lotus Sutra, telling the story of the Tathagata's divine powers) Chapter of Entrustment (a chapter in the Lotus Sutra, telling the story of the Buddha entrusting the Bodhisattvas to propagate the Dharma) Ganoderma Growing Beside the Tomb Lotus Emerging from the Root of the Tongue Relics Flowing from Golden Script Light Shining on the Precious Pagoda Water in the Bottle Warm in Winter and Cold in Summer Heavenly Soldiers Covering the Earth and Filling the Sky

Ganoderma Growing Beside the Tomb The pure believer Wei Zhonggui (person's name), was from Linqiong (place name). He was naturally filial and fraternal. During the Wude era, his father fell ill, and Zhonggui diligently cared for him with filial piety. After his father died, he abandoned his wives and concubines and lived in a hut next to the tomb. He especially believed in Buddhism and recited the Lotus Sutra. During the day, he carried soil to build the tomb, and at night, he recited the scriptures, diligently and tirelessly. Often, fierce beasts would come to the front of the hut at night, squatting and listening to the scriptures for a long time without leaving. Zhonggui, with righteous mindfulness, said, 'I do not wish for fierce beasts to harass me.' The beasts would then get up and leave. The next morning, he saw seventy-three stalks of ganoderma grass growing around the tomb, arranged in rows in front of the tomb.

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第如人種植。皆朱莖紫蓋。蓋徑五寸。光色異常。鄰里以告州縣。時爭君昌為刺史。說裕為別駕。共至墓所嗟嘆。采芝草對奏詔表門閭。后不知所終。　出弘贊第八。

蓮出舌根

釋智業。俗姓楊氏。住楊州長樂寺。精勤戒業。誦法華經。隋大業末年。宇文化及在楊州作逆。殺煬帝于宮闈。於時天下崩離。百姓饑饉。斗米萬錢。智業時在別院。居一小屋。專誦不輟。遂餓死房中。無人收葬。此屋因復傾倒。業屍骸竟在其下。及義寧初平定之後。其處忽生一莖蓮花。光色異常。道俗驚嗟。莫知其故。時寺僧有耆舊者乃語曰。此地會有一僧。專誦法華。於時既屬喪亂。于茲捨命。無人埋殯。骸骨在此。必是僧之靈也。乃尋掘花根。其青蓮花乃從髑髏中舌根下生。舌如生存。都不爛壞。寺眾乃將舌及花上堂。鳴鐘集眾為轉法華。其舌聞經猶能振動。道俗聞之觀者如堵。莫不嗟嘆咸發勝心。　出弘贊第七。

舍利流出于金文

釋智儼。同州人也。年至十三忽遇梵僧出家。住戒業寺。遍學法華．維摩．般若等。並窮其了義。遂當法匠。實所謂高潔法師。言行兼至者也。顯慶三年。太州仙掌縣道俗請儼于靈仙寺講法華經。儼于寺僧還香房居止合舍。初夜取法華經舒披案上。方欲尋讀。於時還香並侍者三人

【現代漢語翻譯】 現代漢語譯本：就像有人種植的，都是硃紅色的莖，紫色的蓋，蓋的直徑有五寸，光澤顏色非常奇異。鄰居們把這件事告訴了州縣。當時爭君昌擔任刺史，說裕擔任別駕，一起到墓地感嘆。採摘靈芝草上奏朝廷，在門前樹立表彰的標誌。後來不知道最終的結局。

出自《弘贊》第八。 現代漢語譯本：釋智業（Shi Zhiye），俗姓楊氏，住在揚州長樂寺。精進勤勉于戒律和修行，誦讀《法華經》（Lotus Sutra）。隋朝大業末年，宇文化及（Yuwen Huaji）在揚州作亂，在宮中殺害了隋煬帝（Emperor Yang of Sui）。當時天下崩離，百姓飢餓，米價高漲到一斗米價值一萬錢。智業當時在別院，住在一間小屋裡，專心誦讀《法華經》不停止，最終餓死在房中，沒有人收殮埋葬。這間屋子後來也倒塌了，智業的屍骸就在下面。等到義寧年間天下初定之後，那個地方忽然生出一株蓮花，光澤顏色非常奇異。僧人和百姓都驚歎，不知道是什麼緣故。當時寺里的老僧人說：『這個地方曾經有一位僧人，專心誦讀《法華經》，當時正值喪亂，在這裡捨棄了生命，沒有人埋葬，骸骨就在這裡。一定是這位僧人的靈異。』於是尋找挖掘花根，那株青蓮花竟然是從頭骨中舌根下生長出來的，舌頭如同活著一樣，完全沒有腐爛。寺里的僧眾於是將舌頭和蓮花拿到大堂上，敲鐘召集大眾，為舌頭轉誦《法華經》。那舌頭聽到經文還能振動。僧人和百姓聽到這件事，觀看的人像墻一樣多，沒有不感嘆，都發起了殊勝的信心。

出自《弘贊》第七。 現代漢語譯本：釋智儼（Shi Zhiyan），同州人。十三歲時忽然遇到一位梵僧，於是出家，住在戒業寺。廣泛學習《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）、《般若經》（Prajna Sutra）等經典，並且窮盡其精義，於是成為一位佛法大師，實在是所謂高尚純潔的法師，言行一致的人。顯慶三年，太州仙掌縣的僧人和百姓邀請智儼到靈仙寺講解《法華經》。智儼住在寺里僧人還香房的廂房裡。初夜，取出《法華經》展開放在桌子上，正要尋讀，當時還香和侍者三人。

【English Translation】 English version: It was like someone planting, all with vermilion stems and purple canopies. The canopies were five inches in diameter, with extraordinary luster and color. The neighbors reported this to the state and county. At that time, Zheng Junchang (Zheng Junchang) was the prefect, and Shuo Yu (Shuo Yu) was the adjutant. Together they went to the tomb and sighed in admiration. They gathered Ganoderma lucidum (Lingzhi) and presented a memorial to the emperor, erecting a memorial archway in front of the gate. Later, their final fate was unknown.

From 'Hong Zan' (Extensive Praises), Chapter 8. English version: Monk Zhiye (Zhiye), whose secular surname was Yang, lived in Changle Temple in Yangzhou. He was diligent and assiduous in observing the precepts and reciting the 'Lotus Sutra' (Fahua Jing). At the end of the Daye era of the Sui Dynasty, Yuwen Huaji (Yuwen Huaji) rebelled in Yangzhou and killed Emperor Yang of Sui (Yangdi) in the palace. At that time, the empire was collapsing, and the people were starving, with the price of rice soaring to ten thousand coins per dou (a unit of measurement). Zhiye was in a separate courtyard at the time, living in a small hut, dedicated to reciting the sutra without ceasing. Eventually, he starved to death in the room, and no one collected his body for burial. The hut later collapsed, and Zhiye's remains were underneath. After the initial pacification of the Yining era, a lotus flower suddenly grew in that place, with extraordinary luster and color. Monks and laypeople were amazed and did not know the reason. At that time, an elder monk in the temple said, 'There must have been a monk here who dedicated himself to reciting the 'Lotus Sutra'. At that time, it was a time of chaos and loss, and he gave up his life here. No one buried him, and his bones are here. It must be the spirit of this monk.' So they searched and dug up the root of the flower. The blue lotus flower was actually growing from the root of the tongue inside the skull. The tongue was like it was still alive, not rotten at all. The monks of the temple then took the tongue and the flower to the main hall, rang the bell to gather the assembly, and recited the 'Lotus Sutra' for the tongue. The tongue could still vibrate when it heard the sutra. Monks and laypeople who heard about this came to watch in droves, and all were amazed and developed supreme faith.

From 'Hong Zan' (Extensive Praises), Chapter 7. English version: Monk Zhiyan (Zhiyan) was from Tongzhou. At the age of thirteen, he suddenly encountered a Brahmin monk and became a monk, residing in Jieye Temple. He extensively studied the 'Lotus Sutra' (Fahua Jing), the 'Vimalakirti Sutra' (Weimo Jing), the 'Prajna Sutra' (Bore Jing), etc., and exhausted their profound meanings, thus becoming a Dharma master. He was truly a noble and pure Dharma teacher, a person whose words and actions were consistent. In the third year of Xianqing, the monks and laypeople of Xianzhang County in Taizhou invited Zhiyan to Lingxian Temple to lecture on the 'Lotus Sutra'. Zhiyan stayed in the side room of the monks' incense room in the temple. In the early evening, he took out the 'Lotus Sutra', unfolded it on the table, and was about to begin reading. At that time, Huanxiang (the monk's name) and three attendants were present.

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並在其處。儼焚香未訖。忽見經上佛字中出三舍利。五色光明散滿經上。流行不住。還香等遍告寺僧俱來禮拜。欲共收取捨利。舍利還流入于佛字。僧等禮拜悲泣。然香發願。更睹真容。舍利還從佛字中出。流行不住。少選之間。別於他佛字中相從隱沒。儼講法華凡數十餘遍。感靈獲瑞難以具言。將終數日。處處巡行。法朋舊識人人共別。忽一旦灑掃庭院。端坐入定。於是而終。忽有異香氛氳滿院。經餘七日。亡后數年其舌不壞。𩯭發加長二寸。顏色如舊。識者以為得道之流也。　出弘贊第三。

光明照耀于寶塔

左僕射宋國公蕭瑀。字時文。高祖梁武帝。父明帝。公深信釋典。時處會宴。每來別賜素食。公雖參國務而誦唸無虧。手著法華義記凡十卷。時于第四為子侄講之。疏成之日。夢多寶佛塔炳耀空中。因召名工造茲妙塔。　出弘贊第三。

瓶水冬溫夏冷

長干寺東阇梨。誦法華經。甚有節行。每有所誦。瓶水冬溫夏冷。略為常候。　出弘贊第七。

天兵匝地盈空

釋玄秀。少出家。住黃州隨化寺。常誦法華。每感徴異。時屬炎暑。同友逐涼。遣召秀來。欲有談笑。既至房前。但見羽衛嚴肅。人馬偉大。怖而返告。同往共觀。如初不異。轉至後門。其徒彌盛。上望空中。填

【現代漢語翻譯】 現代漢語譯本：

並在那裡。儼焚香還未結束，忽然看見經書上的佛字中出現三顆舍利（Śarīra，佛教聖物，通常指佛陀或高僧火化后的遺骨），五色光明散滿經書之上，流轉不停。還香等人遍告寺中僧人，一同前來禮拜。想要一起收取捨利，舍利卻又流入佛字之中。僧人們禮拜悲泣，燃香發願，希望能再次見到佛的真容。舍利再次從佛字中出現，流轉不停。不久之後，又從其他佛字中相繼隱沒。儼法師講解《法華經》（Saddharma Puṇḍarīka Sūtra）數十遍，所感應的靈異祥瑞難以盡述。臨終前數日，到處巡行，與法侶舊識一一告別。忽然有一天，灑掃庭院，端坐入定，於是圓寂。忽然有奇異的香氣瀰漫整個庭院。經過七日，去世后數年，他的舌頭沒有腐壞，頭髮又長長了二寸，顏色如舊。認識他的人都認為他是得道之人。《出弘贊》第三。 光明照耀于寶塔

左僕射宋國公蕭瑀（Xiāo Yǔ），字時文，高祖是梁武帝，父親是明帝。蕭瑀深信佛教經典，當時在參加宴會時，每次都特別賜予素食。他雖然參與國家政事，但誦唸佛經從不懈怠，手寫《法華義記》共十卷。當時在第四卷完成時，夢見多寶佛塔（Prabhūtaratna-stūpa）在空中閃耀光芒，於是召集名匠建造這座寶塔。《出弘贊》第三。 瓶水冬溫夏冷

長干寺的東阇梨（ācārya，軌範師，行為可以作爲模範的僧人），誦讀《法華經》，非常有節操和德行。每次誦經時，瓶中的水冬天變暖，夏天變冷，以此作為日常的徵兆。《出弘贊》第七。 天兵匝地盈空

釋玄秀（Shì Xuánxiù），年少時出家，住在黃州隨化寺，經常誦讀《法華經》，每次都能感應到奇異的景象。當時正值炎熱的夏天，和朋友們一起乘涼，派人去叫玄秀來，想要和他談笑。使者到達玄秀的房前，卻只見羽林衛隊莊嚴肅穆，人馬雄壯威武。使者害怕地返回稟告，大家一同前去觀看，景象和之前一樣沒有變化。轉到後門，衛隊更加盛大。抬頭望向空中，佈滿了天兵天將。

【English Translation】 English version:

And was there. Yan had not finished burning incense when he suddenly saw three Śarīras (relics, usually cremated remains of Buddha or eminent monks) emerge from the 'Buddha' character on the scripture. Five-colored light scattered all over the scripture, flowing continuously. Huanxiang and others informed all the monks in the temple to come and pay respects together. They wanted to collect the Śarīras together, but the Śarīras flowed back into the 'Buddha' character. The monks paid respects and wept with sorrow, burning incense and making vows, hoping to see the true form of the Buddha again. The Śarīras emerged from the 'Buddha' character again, flowing continuously. After a short while, they disappeared successively from other 'Buddha' characters. Dharma Master Yan lectured on the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) more than dozens of times, and the auspicious signs he sensed were too numerous to recount. Several days before his death, he traveled everywhere, bidding farewell to his Dharma companions and old acquaintances one by one. Suddenly one day, he swept the courtyard, sat upright in meditation, and then passed away. Suddenly, a strange fragrance filled the entire courtyard. After seven days, his tongue did not decay for several years after his death, and his hair grew two inches longer, and his complexion was as before. Those who knew him considered him to be a person who had attained the Dao. From 'Extolling Praises,' third section. Light Shines on the Precious Pagoda

Xiāo Yǔ, Duke of Song of the Left Minister, styled Shíwén, whose great-grandfather was Emperor Wu of Liang and father was Emperor Ming. The Duke deeply believed in Buddhist scriptures. At banquets, he was always specially given vegetarian food. Although he participated in state affairs, he never neglected reciting scriptures, and he wrote a commentary on the Lotus Sutra in ten volumes. When the fourth volume was completed, he dreamed of the Prabhūtaratna-stūpa (Treasure Pagoda) shining brightly in the sky, so he summoned famous craftsmen to build this exquisite pagoda. From 'Extolling Praises,' third section. Water in the Bottle Warm in Winter and Cold in Summer

The ācārya (exemplary teacher) of Changgan Temple recited the Lotus Sutra and was very disciplined and virtuous. Whenever he recited the scripture, the water in the bottle would become warm in winter and cold in summer, which he used as a daily sign. From 'Extolling Praises,' seventh section. Heavenly Soldiers Surround the Earth and Fill the Sky

Shì Xuánxiù became a monk at a young age and lived in Suihua Temple in Huangzhou. He often recited the Lotus Sutra and always sensed extraordinary phenomena. At that time, it was the hot summer, and he and his friends were enjoying the cool air. They sent someone to call Xuánxiù, wanting to talk and laugh with him. When the messenger arrived in front of Xuánxiù's room, he only saw solemn imperial guards and majestic soldiers and horses. The messenger returned in fear to report, and everyone went together to observe, and the scene was the same as before. When they went to the back door, the guards were even more numerous. Looking up into the sky, it was filled with heavenly soldiers and generals.

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塞無際。多乘象馬。類雜鬼神。乃知其感通也。置而遂卻。明晨慚謝。朋徒遂絕。秀專斯業。隋末終寺。　出弘贊第七。

第十二段　藥王菩薩本事品自識前身難通二字檀香遠達佛手親摩藥精入懷池水療病癩瘡即愈氣力郁增急疾乃瘳大風亦利

自識前身

隋開皇中魏州刺史崔彥武。受職行郡。至一邑。忽謂從者曰。吾昔在此邑中為人婦。今知舊住處。因乘馬循巷屈曲至一家。命扣門。主人老翁開門請入。武升堂而坐。老翁曰官人何事至此。武即言。吾前身是汝之妻。老翁曰憑何為驗。武曰。吾昔誦法華經。並金釵五隻藏東壁中。去地六七尺。其隆高處是也。其經第七卷后一紙。火燒失去文字。吾今誦此經。其後恒忘失也。令人穿壁高處。果然得經。火損后紙。並獲金釵。一如其言。主人泣曰。亡妻在日。常誦此經。金釵亦其所有。彥武又曰。庭前槐樹。吾昔產時解頭髮置樹空中。令人探之。果得其發。主人見已悲喜交集。武即留衣物賜之而去。　出靈瑞集．弘贊傳．現應錄。

難通二字

釋某。失其名。住秦郡東寺。有沙彌誦法華經甚通利。唯到藥草喻品叆叇二字。隨教隨忘。如是至千。師苦嘖之曰。汝法華一部熟利如此。豈不能作意憶此二字耶。師夜夢見一僧謂之曰。汝不應嘖。此

【現代漢語翻譯】 塞無際。多乘象馬。類雜鬼神。乃知其感通也。意思是說，（他的佈施）廣大無邊，（前來接受佈施的人）多乘坐大象和馬匹，種類繁多，如同鬼神一般。這才知道是（法華經的功德）感應所致。置而遂卻。明晨慚謝。朋徒遂絕。秀專斯業。隋末終寺。意思是說，（慧秀）放置了（其他經典）而最終放棄，第二天早上感到慚愧並道歉，朋友和同伴因此與他斷絕了關係。慧秀於是專心致志于（誦讀法華經）這一事業，在隋朝末年終老於寺廟之中。 第十二段 藥王菩薩本事品自識前身難通二字檀香遠達佛手親摩藥精入懷池水療病癩瘡即愈氣力郁增急疾乃瘳大風亦利 自識前身 隋開皇中魏州刺史崔彥武（Cui Yanwu）。受職行郡。至一邑。忽謂從者曰。吾昔在此邑中為人婦。今知舊住處。意思是說，隋朝開皇年間，魏州刺史崔彥武接受任命前往郡里上任，到達一個縣邑時，忽然對隨從說：『我過去在這個縣邑中做過人家的妻子，現在還記得以前住的地方。』因乘馬循巷屈曲至一家。命扣門。主人老翁開門請入。武升堂而坐。老翁曰官人何事至此。意思是說，於是騎馬沿著巷子彎彎曲曲地來到一家門前，命令（隨從）敲門。主人老翁打開門，請（崔彥武）進去。崔彥武走上廳堂坐下，老翁說：『官人有什麼事到這裡來？』武即言。吾前身是汝之妻。老翁曰憑何為驗。意思是說，崔彥武就說：『我的前世是你的妻子。』老翁說：『憑什麼來驗證呢？』武曰。吾昔誦法華經。並金釵五隻藏東壁中。去地六七尺。其隆高處是也。其經第七卷后一紙。火燒失去文字。吾今誦此經。其後恒忘失也。意思是說，崔彥武說：『我過去誦讀《法華經》，並將五隻金釵藏在東牆裡，離地面六七尺高，隆起的地方就是。那部經的第七卷後面有一頁紙，被火燒掉了文字。我現在誦讀這部經，那部分內容總是忘記。』令人穿壁高處。果然得經。火損后紙。並獲金釵。一如其言。意思是說，（崔彥武）讓人在墻壁高處鑿開，果然找到了經書，被火燒壞了後面的紙，並且找到了金釵，完全如他所說。主人泣曰。亡妻在日。常誦此經。金釵亦其所有。意思是說，主人哭著說：『我死去的妻子在世的時候，經常誦讀這部經，金釵也是她的東西。』彥武又曰。庭前槐樹。吾昔產時解頭髮置樹空中。令人探之。果得其發。意思是說，崔彥武又說：『庭前的槐樹，我過去生產的時候解下頭發放在樹空中。讓人去尋找，果然找到了頭髮。』主人見已悲喜交集。武即留衣物賜之而去。意思是說，主人見到后悲喜交加。崔彥武於是留下衣物賞賜給他，然後離開了。 出靈瑞集．弘贊傳．現應錄。 難通二字 釋某。失其名。住秦郡東寺。有沙彌誦法華經甚通利。唯到藥草喻品叆叇二字。隨教隨忘。如是至千。意思是說，有位釋姓僧人，失去了他的名字，住在秦郡東寺。有個沙彌誦讀《法華經》非常流利，唯獨讀到《藥草喻品》中的『叆叇』（ài dài）二字時，總是學了就忘，像這樣重複了上千次。師苦嘖之曰。汝法華一部熟利如此。豈不能作意憶此二字耶。意思是說，師傅責備他說：『你《法華經》一部都這麼熟練，難道不能用心記住這兩個字嗎？』師夜夢見一僧謂之曰。汝不應嘖。意思是說，師傅晚上夢見一個僧人對他說：『你不應該責備他。

【English Translation】 His giving was boundless. Many rode elephants and horses. The types were mixed like ghosts and spirits. Then it was known that it was due to the influence of the Dharma. He put aside other scriptures and eventually abandoned them. The next morning, he felt ashamed and apologized. Friends and companions severed ties with him. Xiu dedicated himself to this practice. He passed away in the temple at the end of the Sui Dynasty. Section 12: From the Chapter on the Past Lives of Bhaisajyaraja Bodhisattva: Recognizing the Previous Life, the Two Words 'Difficult to Understand,' Sandalwood Fragrance Reaching Far, Buddha's Hand Gently Touching, Essence of Medicine Entering the Bosom, Pond Water Curing Illness, Leprous Sores Immediately Healed, Strength Vigorously Increasing, Acute Illnesses Quickly Cured, Great Wind Also Beneficial. Recognizing the Previous Life During the Kaihuang era of the Sui Dynasty, Cui Yanwu (Governor of Weizhou) received his appointment and went to his jurisdiction. When he arrived at a certain county, he suddenly said to his attendants, 'I used to be a woman in this county. Now I remember my old residence.' So he rode his horse along the winding alleys to a house. He ordered a knock on the door. The old man, the owner, opened the door and invited him in. Cui Yanwu went up to the hall and sat down. The old man said, 'Official, what brings you here?' Cui Yanwu then said, 'My previous life was your wife.' The old man said, 'What is the proof?' Cui Yanwu said, 'I used to recite the Lotus Sutra and hid five gold hairpins in the east wall, six or seven feet from the ground, at the raised part. In the seventh volume of the sutra, the last page was burned and the words were lost. Now when I recite this sutra, I always forget that part.' He ordered someone to break open the wall at the high place. Sure enough, they found the sutra, the burned page, and the gold hairpins, just as he had said. The owner wept and said, 'When my deceased wife was alive, she often recited this sutra, and the gold hairpins were hers.' Cui Yanwu also said, 'In front of the courtyard, there is a locust tree. When I gave birth, I untied my hair and placed it in the air above the tree.' He ordered someone to search for it, and they found the hair. The owner was filled with both sorrow and joy. Cui Yanwu then left clothing and gifts for him and departed. From the Lingrui Ji, Hongzan Zhuan, Xianying Lu. The Two Words 'Difficult to Understand' A certain monk, whose name is lost, lived in the East Temple of Qin Prefecture. There was a novice who recited the Lotus Sutra very fluently. However, when he reached the words 'aide' (叆叇) in the Chapter on Medicinal Herbs, he would forget them as soon as he learned them. This happened thousands of times. His teacher scolded him, saying, 'You are so familiar with the entire Lotus Sutra. Can't you just focus and remember these two words?' That night, the teacher dreamed of a monk who said to him, 'You should not scold him.

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沙彌前生在寺側東村受優婆夷身。本誦法華一部。但其家法華當時藥草喻品白魚食去叆叇二字。於時經本無此二字。為其今生新受。習未成耳。其姓名某。經亦現在。脫不信者。可往驗之。師明旦就彼村訪問此家。言畢問主人云有何經書。答云有法華經一部。索取看。藥草喻品果缺二字。訪云。是太兒亡婦生存受持之。計亡已得一十七年。果與此沙彌年時胎月相應也。沙彌后不知所終。　出弘贊第六。

檀香遠達

師諱灌頂。吳越王謚號總持。生於章安吳氏。三歲時便能隨母稱三寶名。稟承天臺定慧之法。晚至稱心精舍。長講法華。化流囂俗。時有法龍村人。去山三十里。染患將絕。其子奔來求救。師為轉法華經。焚栴檀香。病者遙聞香氣即愈。　出弘贊第三及現應錄。

佛手親摩

宋朝羅玙。妻費氏。寧州人也。費信敬三寶。誦法華經。數年之間勤苦不懈。俄而染患心痛。浸成極熱。闔門惶懼。費作念言。我誦經勤苦。必有善祐。終不因此至死地也。既而睡臥。即夜佛身舒手過窗以摩其心。內外皆都。金光滿室。又聞異香襲入。自此病癒。見者莫不生信。　出弘贊第六及現應錄。

藥精入懷

釋凈見。不知何許人也。童稚出家。多住崇高及龍門山。誦法華經一萬三千部。既誦

【現代漢語翻譯】 現代漢語譯本 沙彌（Śrāmaṇera，佛教術語，指出家受十戒，還未正式成為比丘或比丘尼的修行者）前生在寺廟旁邊的東村，是一位名叫優婆夷（Upāsikā，佛教術語，指在家修行的女居士）的女子。她生前誦讀《法華經》一部。但她家的《法華經》當時在《藥草喻品》中，『白魚食去』了『叆叇』二字。當時經書原本就沒有這兩個字，這是因為他今生剛剛轉世，還不熟悉的緣故。他的姓名是某某。經書現在還在。如果不相信，可以去驗證。師父第二天就到那個村子訪問那戶人家，說完后問主人有什麼經書。回答說有一部《法華經》。索取來看，《藥草喻品》果然缺少這兩個字。訪問得知，這是他早逝的兒媳婦生前受持的。計算起來，去世已經十七年了。果然與這個沙彌的年齡和出生的月份相符。沙彌後來不知所終。出自《弘贊》第六卷。 灌頂法師，吳越王賜予謚號總持。出生在章安吳氏。三歲時就能跟隨母親稱念三寶（佛教術語，指佛、法、僧）的名號。秉承天臺宗的定慧之法。晚年住在稱心精舍，長期講授《法華經》，教化影響廣泛。當時有個法龍村人，離山三十里，得了重病快要死了。他的兒子跑來求救。法師為他轉讀《法華經》，焚燒栴檀香。病人遠遠聞到香氣就痊癒了。出自《弘贊》第三卷和《現應錄》。 宋朝的羅玙，他的妻子是費氏，寧州人。費氏信奉三寶，誦讀《法華經》。數年之間勤奮不懈。不久得了心痛病，逐漸變成高燒。全家都很害怕。費氏心想，我誦經如此勤奮，一定會有神靈保佑，終究不會因此而死。不久就睡著了。當晚，佛身伸出手從窗外伸進來，撫摩她的心臟。內外都感到清涼，金光充滿房間。又聞到奇異的香氣撲鼻而來。從此病就好了。見到的人沒有不產生信仰的。出自《弘贊》第六卷和《現應錄》。 釋凈見，不知道是哪裡人。從小出家。大多住在崇高山和龍門山。誦讀《法華經》一萬三千部。已經誦讀

【English Translation】 English version The Śrāmaṇera (Buddhist term, referring to a novice monk who has taken the ten precepts but has not yet formally become a Bhikṣu or Bhikṣuṇī) in his previous life was a woman named Upāsikā (Buddhist term, referring to a female lay practitioner) in the east village next to the temple. During her lifetime, she recited one copy of the 'Lotus Sutra' (法華經). However, in her family's copy of the 'Lotus Sutra' at that time, in the 'Parable of the Medicinal Herbs' chapter, the words 'Āidài' (叆叇) were 'eaten away by white fish'. The original scripture did not have these two words at that time, because he was newly reborn in this life and was not yet familiar with it. His name is so-and-so. The scripture is still there now. If you don't believe it, you can go and verify it. The master went to that village the next day to visit that family, and after finishing speaking, asked the owner what scriptures they had. The answer was that they had a copy of the 'Lotus Sutra'. He asked to see it, and indeed the 'Parable of the Medicinal Herbs' chapter was missing those two words. He learned that it was his deceased daughter-in-law who had upheld and recited it during her lifetime. It was calculated that she had been dead for seventeen years. Indeed, it corresponded to the age and month of birth of this Śrāmaṇera. The Śrāmaṇera later disappeared without a trace. From 'Extolling the Lotus Sutra' (弘贊), volume 6. Master Guanding (灌頂), posthumously named Zongchi (總持) by the King of Wuyue. He was born in the Wu family of Zhang'an. At the age of three, he could follow his mother in reciting the names of the Three Jewels (三寶, Buddhist term, referring to the Buddha, the Dharma, and the Sangha). He inherited the Dharma of Samatha-Vipassanā (定慧) of the Tiantai school. In his later years, he lived in the Chenxin Vihara (稱心精舍), and lectured on the 'Lotus Sutra' for a long time, with widespread influence. At that time, there was a person from Falong Village, thirty li (里, Chinese unit of distance) away from the mountain, who was seriously ill and about to die. His son ran to seek help. The master recited the 'Lotus Sutra' for him and burned sandalwood incense. The patient recovered as soon as he smelled the fragrance from afar. From 'Extolling the Lotus Sutra' (弘贊), volume 3, and 'Records of Manifest Responses' (現應錄). During the Song Dynasty, Luo Yu (羅玙)'s wife was Lady Fei (費氏) from Ningzhou. Lady Fei had faith in the Three Jewels and recited the 'Lotus Sutra'. She was diligent and tireless for several years. Soon after, she developed a heart pain that gradually turned into a high fever. The whole family was frightened. Lady Fei thought to herself, 'I have been so diligent in reciting the scriptures, I will surely be blessed by the gods and will not die from this.' Soon after, she fell asleep. That night, the Buddha's body stretched out his hand through the window to caress her heart. Both inside and outside felt cool, and golden light filled the room. She also smelled a strange fragrance. From then on, she recovered from her illness. Those who saw it could not help but develop faith. From 'Extolling the Lotus Sutra' (弘贊), volume 6, and 'Records of Manifest Responses' (現應錄). 釋凈見 (Shì Jìngjiàn), a monk whose origins are unknown. He left home at a young age. He mostly resided in Chonggao Mountain and Longmen Mountain. He recited the 'Lotus Sutra' 13,000 times. Having recited

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持積久。身力疲睏。過二十餘年後。忽聞住處北邊有諸小兒言語鬧亂。轉覺煩悶。亦不測小兒從何所來。有一白頭老翁著白練裙襦。每參問云。禪師四大何如。師答漸覺羸頓。又不知何處得多許小兒日相煩亂不復可忍。老公云。師往其戲處坐。待彼脫衣入水洗浴。師隨抱一小兒衣還。若來取者慎勿與之。其若罵師師慎勿應答。弟子自來語之。見隨老公語往俟之。諸小兒果脫衣入池洗浴。乃抱小兒衣還房。小兒尋后索衣。見憶老公言囑永不還之。小兒即惡口譭謗禪師及宗祖。師亦不應。白頭老公尋至。語小兒云。汝入師懷裡。小兒初不肯從。老公驅逼數回。始入見懷。沒在腹內。老公問師四大何如。見雲氣力勝于從來。老公尋去。自爾已后氣力休強。誦數倍。識者云。此當是普賢菩薩令山神驅諸藥之精變為小兒。使其服之。除疾病耳。見后不知所終。　出弘贊第六。

池水療病

釋僧明。住濠州石門山。于山頂石山累磚造彌勒天宮一所並彌勒像常。誦法華經。每聞空中彈指及稱善哉聲。至天監年中奏啟梁武請欲焚身。頻煩再三。方蒙聞許。乃于彌勒宮前方石上遂其先志。身並灰燼。唯餘一甲。燒訖。其氏方四五尺。忽陷成池。信宿花生鮮榮絕代。諸飲池者疾病皆愈。後人造一小像重燒此甲。以灰涂之。人或

【現代漢語翻譯】 現代漢語譯本 持積久，身體疲憊困頓。過了二十餘年後，忽然聽到住處北邊有許多小孩子喧譁吵鬧，更加覺得煩悶。也不知這些小孩子是從哪裡來的。有一位白髮老翁，穿著白色的練裙和短襖，每次來都問：『禪師您的四大（指地、水、火、風四種構成物質身體的元素）怎麼樣了？』禪師回答說：『漸漸覺得衰弱了。』又不知道從哪裡來了這麼多小孩子，每天吵鬧，實在無法忍受。老翁說：『禪師您到他們嬉戲的地方坐著，等他們脫下衣服進入水中洗澡時，您就抱走一個小孩子的衣服回來。如果他們來索要，千萬不要給他們。如果他們謾罵禪師，禪師您千萬不要應答。弟子自然會來告訴他們。』禪師聽從老翁的話，前去等候。那些小孩子果然脫下衣服進入池中洗澡，禪師就抱走一個小孩子的衣服回到房間。小孩子隨後前來索要衣服，禪師想起老翁的囑咐，始終不還給他們。小孩子便惡語譭謗禪師以及禪師的宗派祖師。禪師也不應答。白髮老翁隨即趕到，對小孩子說：『你進入禪師的懷裡。』小孩子起初不肯聽從，老翁催促了幾次，才進入禪師的懷裡，消失在腹內。老翁問禪師四大怎麼樣了，禪師覺得氣力勝過以往。老翁隨即離去。從此以後，禪師氣力強盛，誦經的數量也增加數倍。有見識的人說，這應該是普賢菩薩（Samantabhadra）命令山神驅使各種藥物的精華變成小孩子，讓禪師服下，以消除疾病。禪師之後不知所終。出自《弘贊》第六。

池水療病

釋僧明，住在濠州石門山。在山頂的石山上用磚壘砌建造了一所彌勒天宮（Maitreya Temple）以及彌勒佛像（Maitreya）。經常誦讀《法華經》（Lotus Sutra）。每次都聽到空中傳來彈指的聲音以及稱讚『善哉』的聲音。到了天監年間，上奏稟告梁武帝，請求允許焚身。多次懇求，才得到允許。於是就在彌勒宮前方的方石上完成了他先前的志願。身體連同灰燼，只剩下一件鎧甲。焚燒完畢后，那個地方忽然塌陷成一個方圓四五尺的水池。一夜之間，池中生出鮮花，鮮艷美麗，絕世無雙。凡是飲用池水的人，疾病都痊癒了。後來人們造了一尊小像，重新焚燒這件鎧甲，用鎧甲的灰燼塗抹小像。人們或者...

【English Translation】 English version He had been holding [the precepts] for a long time, and his body was tired and weak. More than twenty years later, he suddenly heard the sounds of children talking and making noise north of his dwelling, which made him feel even more annoyed. He also didn't know where these children came from. An old man with white hair, wearing a white silk skirt and jacket, would always ask when he visited: 'How are the four elements (referring to the four elements of earth, water, fire, and wind that constitute the physical body) of the Chan master?' The master replied that he was gradually feeling weaker. He also didn't know where so many children came from, who disturbed him every day, making it unbearable. The old man said, 'Chan master, you should sit where they play. When they take off their clothes and enter the water to bathe, you should take one of the children's clothes and bring it back. If they come to ask for it, do not give it back to them. If they curse the Chan master, the Chan master should not respond. This disciple will naturally come and tell them.' The Chan master listened to the old man's words and went to wait. The children indeed took off their clothes and entered the pond to bathe, and the Chan master took one of the children's clothes back to his room. The child came after him to ask for the clothes, but the Chan master remembered the old man's instructions and never returned them. The child then cursed and slandered the Chan master and the Chan master's ancestral teachers. The Chan master did not respond. The white-haired old man then arrived and said to the child, 'Enter the Chan master's embrace.' The child initially refused, but the old man urged him several times, and he finally entered the Chan master's embrace and disappeared into his abdomen. The old man asked the Chan master how his four elements were, and the Chan master felt that his strength was greater than before. The old man then left. From then on, the Chan master's strength was strong, and he recited the scriptures many times more. Those with knowledge said that this must have been Samantabhadra Bodhisattva ordering the mountain gods to transform the essence of various medicines into children, so that the Chan master could take them to eliminate his illnesses. The Chan master's fate after this is unknown. From Hong Zan, volume 6.

Pond Water Curing Illnesses

The monk Seng Ming lived in Shimen Mountain in Haozhou. On the rocky mountain top, he built a Maitreya Temple and a Maitreya statue out of bricks. He often recited the Lotus Sutra. Every time, he would hear the sound of fingers snapping in the air and the sound of praising 'Excellent!' During the Tianjian era, he submitted a memorial to Emperor Wu of Liang, requesting permission to burn himself. After repeated requests, he was finally granted permission. So, on the square stone in front of the Maitreya Temple, he fulfilled his previous wish. His body and ashes were left with only one set of armor. After the burning, the place suddenly collapsed into a pond about four or five feet square. Overnight, fresh flowers grew in the pond, beautiful and unparalleled. All those who drank the pond water were cured of their illnesses. Later, people made a small statue and re-burned this armor, using the ashes of the armor to coat the small statue. People or...

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玷污像即移去。其行道之處皆悉生花。大如梨棗。數過千百。現有表塔。具旌其事。　出弘贊第五。

癩瘡即愈

唐絳州孤山陷泉寺。有法轍禪師。山行見一癩人在土穴中從師乞食。師憫之。引歸寺中。仍鑿土穴安之。授與衣食。教誦法華經。其人素不識字。加又凡鄙。師句句授之。終不辭倦。誦之將半。忽夢一僧指教。自後漸覺聰慧。及五六卷。身瘡漸安。一部通利。四大專蘇。佛言病之良藥。斯言驗矣。　出靈瑞集．弘贊第八及現應錄。

氣力郁增

釋僧歡。出家住金陵治城寺。本羸病。乏氣力。乃志心于寺塔下懺悔。祈請懇到。誦法華經不輟。于小時間郁然旋力。寺塔前有兩石獅子。形甚重大。歡忽以兩臂各貫獅子腹下。擎之而走。行十許里。都不覺倦。　出弘贊第六。

急疾乃瘳

趙仠。受性貞固。不幸遭急發之疾。雖種種治。無一驗效。遂秉志誦蓮經。厥疾頓愈。仠自是常誦不怠。乃與陰陽僧日資．演源並緇素若干人結法華徒。同修佛慧。

大風亦利

釋亡名。不知何許人也。不幸遭黑癩。萬方無效。忽聞法華是閻浮提人病之良藥。誓志全誦。厥疾乃瘳。又有南臺錄事劉氏。亦感此疾。雖種種治。無驗。一日亡名路逢劉氏曰。我亦曾得此病。賴誦蓮經即

【現代漢語翻譯】 現代漢語譯本：

玷污佛像會被立即移走，而且他所行走的地方都會長出花朵，花朵像梨或棗一樣大，數量超過千百朵。現在還有表塔（紀念塔）來詳細記載這件事。——出自《弘贊第五》。 癩瘡立即痊癒

唐朝絳州孤山陷泉寺，有法轍禪師。他在山中行走時，看到一個長滿癩瘡的人在土穴中向禪師乞討食物。禪師憐憫他，便帶他回到寺中，仍然挖土穴安置他，並給他衣食，教他誦讀《法華經》。那個人原本不識字，而且非常愚笨。禪師一句一句地教他，從不厭倦。當他誦讀到將近一半時，忽然夢見一個僧人指點他。自那以後，他漸漸覺得聰明起來。誦讀到五六卷時，身上的癩瘡漸漸痊癒。整部經書都誦讀通順流暢，四大（地、水、火、風）恢復正常。佛說《法華經》是治療疾病的良藥，這句話真是應驗了。——出自《靈瑞集》、《弘贊第八》以及《現應錄》。 氣力突然增加

釋僧歡，出家住在金陵治城寺。他原本身體虛弱多病，缺乏氣力。於是他真心在寺塔下懺悔，懇切祈求，不停地誦讀《法華經》。在很短的時間內，他的氣力突然增加。寺塔前有兩座石獅子，形狀非常巨大。僧歡忽然用兩臂分別穿過獅子的腹下，將它們舉起來行走，走了十多里路，都不覺得疲倦。——出自《弘贊第六》。 急病立刻痊癒

趙仠，天性貞固。不幸得了急病，雖然用各種方法治療，都沒有效果。於是他立志誦讀《蓮經》（《法華經》的別稱），疾病立刻痊癒。趙仠從此經常誦讀，從不懈怠。於是他與陰陽僧日資、演源以及僧俗若干人結成法華徒，一同修習佛慧。 大風惡疾也能痊癒

釋亡名，不知道是哪裡人。不幸得了黑癩病，用各種方法治療都沒有效果。忽然聽說《法華經》是閻浮提（地球）人治療疾病的良藥，於是發誓要完整地誦讀。他的疾病就痊癒了。又有南臺錄事劉氏，也得了這種疾病，雖然用各種方法治療，都沒有效果。有一天，亡名在路上遇到劉氏說：『我也曾經得過這種病，依靠誦讀《蓮經》就痊癒了。』

【English Translation】 English version:

Defiling the Buddha's image will result in its immediate removal, and flowers will bloom wherever he walks, as large as pears or dates, numbering over a thousand. There is now a memorial pagoda (Biao Ta) that records this event in detail. - From 'Extolling the Lotus Sutra', Chapter 5. Leprosy Cured Immediately

In the Tang Dynasty, at Xianquan Temple on Gushan Mountain in Jiangzhou, there was a Chan Master named Fazhe. While walking in the mountains, he saw a leper begging for food from the master in an earthen cave. The master took pity on him and brought him back to the temple, still placing him in an earthen cave, providing him with food and clothing, and teaching him to recite the 'Lotus Sutra' (Fahua Jing). The man was originally illiterate and very dull. The master taught him sentence by sentence, never tiring. When he had recited nearly half of it, he suddenly dreamed of a monk instructing him. From then on, he gradually felt more intelligent. By the time he had recited five or six chapters, the leprosy on his body gradually healed. He recited the entire sutra fluently, and the Four Great Elements (earth, water, fire, and wind) returned to normal. The Buddha said that the 'Lotus Sutra' is a good medicine for curing diseases, and this saying has indeed been verified. - From 'Collection of Miraculous Responses', 'Extolling the Lotus Sutra', Chapter 8, and 'Records of Manifest Responses'. Strength Suddenly Increased

Shishi (釋) Senghuan, a monk who lived in Zhicheng Temple in Jinling. He was originally weak and sickly, lacking strength. Therefore, he sincerely repented under the temple pagoda, earnestly prayed, and continuously recited the 'Lotus Sutra'. In a short period of time, his strength suddenly increased. In front of the temple pagoda were two stone lions, which were very large. Senghuan suddenly put his arms under the bellies of the lions and lifted them up, walking more than ten li (Chinese miles) without feeling tired. - From 'Extolling the Lotus Sutra', Chapter 6. Sudden Illness Immediately Healed

Zhao Gan, of steadfast nature. Unfortunately, he suffered from a sudden illness, and although he tried various treatments, none were effective. Therefore, he resolved to recite the 'Lotus Sutra' (Lian Jing, another name for the 'Lotus Sutra'), and the illness immediately healed. From then on, Zhao Gan often recited it without懈怠 (xie dai, being lazy). Therefore, he and the Yin-Yang monks Rizi and Yanyuan, along with several other monks and laypeople, formed a Lotus Sutra group to cultivate Buddhist wisdom together. Even Severe Diseases Can Be Cured

Shishi Wangming, it is not known where he was from. Unfortunately, he contracted black leprosy, and various treatments were ineffective. Suddenly, he heard that the 'Lotus Sutra' was a good medicine for the people of Jambudvipa (Earth), so he vowed to recite it completely. His illness was cured. Also, Liu, a recorder from Nantai, also suffered from this disease, and although various treatments were ineffective. One day, Wangming met Liu on the road and said, 'I also had this disease, and I was cured by reciting the 'Lotus Sutra'.'

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得除愈。劉氏於是生決定信。即覓蓮經。手不釋卷。一部乃畢。忽夢有異僧以手摩挲身已。即以艾炷渾身灸之。驚駭即覺。白汗如流。身心豁然。如雲霧撥。平復如舊。

第十三段　妙音菩薩品亡母脫苦神人住空水不能漂尸不生臭虎吼退賊字化為金

亡母脫苦

長安通輒坊劉公信。妻陳氏之母因病先卒。后陳氏暴亡。見一人引入地獄。備睹諸罪相。后見一獄。石門忽開。母在其中受極重苦。母見女曰。汝可為吾寫法華經一部。使吾脫免。言已門閉。陳氏再蘇。說之。公信。即憑妹婿趙師子寫是經。忽有經生持新寫蓮經一部來貿錢。趙言幸有此經可贖之。不必寫也。劉從之授與陳氏。陳氏一日設母食。乃夢母曰。吾先令汝寫經一部。何不為之。女曰已為贖一部訖。母曰吾為此經增受重罪。獄卒打吾脊破。以不合取范家經為己有故。女夢覺。急請人書之。經成。又夢母報曰。吾承經力。已脫冥司。好處安身。今來報汝。汝當信心。好住世間。及詢前經。果是姓范人寫。唐龍朔中也。　出法苑珠林傳。釋道世撰。也有一百卷入藏本。

神人住空

釋玄真。壽春人也。居永福寺。誦法華經無時懈息。時于秋天月夜持誦此經。至第七卷方半。比房有一沙門忽起如廁。乃見庭中有大人形影。因舉頭

【現代漢語翻譯】 現代漢語譯本： 病痛痊癒后，劉氏於是產生了堅定的信仰，立即尋找《法華經》，手不釋卷地閱讀，一部經很快就讀完了。忽然夢見一位奇異的僧人，用手撫摸她的身體，然後用艾草製成的艾炷在她全身施灸。她驚駭地醒來，全身大汗淋漓，身心豁然開朗，就像撥開雲霧一樣，恢復如初。

第十三段：妙音菩薩品——亡母脫苦、神人住空、水不能漂尸、不生臭、虎吼退賊、字化為金

亡母脫苦

長安通輒坊的劉公信，他的妻子陳氏的母親因病去世。後來陳氏也突然去世，她看到一個人把她帶入地獄，親眼目睹了各種罪行的景象。後來她看到一個監獄，石門忽然打開，她的母親在其中遭受極重的痛苦。母親見到女兒說：『你可以為我抄寫一部《法華經》，使我得以脫離苦難。』說完，石門就關閉了。陳氏醒來后，把這件事告訴了劉公信。劉公信就請他的妹夫趙師子抄寫這部經。這時，恰好有一個經生拿著新抄寫的《法華經》來賣錢。趙師子說幸好有這部經可以贖回，就不必抄寫了。劉公信聽從了他的建議，把經書交給了陳氏。陳氏有一天準備了食物祭奠母親，夢見母親說：『我先前讓你抄寫一部經，為什麼不為我做呢？』女兒說已經贖了一部經了。母親說：『我因為這部經反而增加了罪孽，獄卒打斷了我的脊背，因為我不應該把范家的經據爲己有。』女兒醒來后，急忙請人抄寫經書。經書完成後，又夢見母親來報信說：『我承蒙經書的力量，已經脫離了地獄，在好的地方安身了，現在來告訴你，你應該有信心，好好地生活在世間。』後來詢問那部經書，果然是姓范的人抄寫的，那是唐龍朔年間的事。出自《法苑珠林傳》，釋道世撰。也有一百卷的入藏本。

神人住空

釋玄真，是壽春人。居住在永福寺，誦讀《法華經》從不懈怠。當時在秋天的月夜誦讀這部經，讀到第七卷一半的時候，隔壁房間有一個沙門忽然起來去廁所，看見庭院中有一個大人的人影，於是抬頭

【English Translation】 English version: After recovering from her illness, Liu Shi developed a firm belief and immediately sought out the 'Lotus Sutra', reading it without putting it down, and soon finished the entire scripture. Suddenly, she dreamed of a strange monk who stroked her body and then cauterized her whole body with moxa sticks. She woke up in terror, covered in sweat, and her mind and body were suddenly enlightened, as if the clouds and mist had been cleared away, and she recovered as before.

Section 13: Chapter on Wonderful Sound Bodhisattva - Escape from Suffering for Deceased Mother, Divine Being Dwells in the Sky, Water Cannot Float Corpse, No Foul Odor Arises, Tiger's Roar Repels Thieves, Words Transform into Gold

Escape from Suffering for Deceased Mother

Liu Gongxin of Tongzhe Ward in Chang'an, his wife Chen Shi's mother died of illness. Later, Chen Shi also died suddenly. She saw a person leading her into hell, and she witnessed various scenes of crimes. Later, she saw a prison, and the stone gate suddenly opened, and her mother was suffering extreme pain inside. The mother saw her daughter and said, 'You can transcribe a copy of the 'Lotus Sutra' for me, so that I can escape from suffering.' After saying that, the stone gate closed. Chen Shi woke up and told Liu Gongxin about this. Liu Gongxin then asked his brother-in-law Zhao Shizi to transcribe the scripture. At this time, a scripture seller happened to come with a newly transcribed 'Lotus Sutra' to sell for money. Zhao Shizi said that fortunately there was this scripture that could be redeemed, so there was no need to transcribe it. Liu Gongxin followed his advice and gave the scripture to Chen Shi. One day, Chen Shi prepared food to commemorate her mother and dreamed that her mother said, 'I asked you to transcribe a scripture earlier, why didn't you do it for me?' The daughter said that she had already redeemed a scripture. The mother said, 'Because of this scripture, I have increased my sins, and the prison guards broke my back, because I should not have taken the Fan family's scripture as my own.' After the daughter woke up, she hurriedly asked someone to transcribe the scripture. After the scripture was completed, she dreamed again that her mother came to report that, 'I have escaped from hell by the power of the scripture and have settled in a good place. Now I am here to tell you that you should have faith and live well in the world.' Later, when she inquired about the scripture, it was indeed transcribed by a person named Fan, which was in the Tang Longshuo era. From 'Fayuan Zhulin Zhuan', written by Shi Daoshi. There is also a one-hundred-volume edition in the Tripitaka.

Divine Being Dwells in the Sky

Shi Xuanzhen, was a native of Shouchun. He lived in Yongfu Temple and recited the 'Lotus Sutra' without懈怠 (xie dai -懈怠 means lax or remiss) at any time. At that time, he was reciting this scripture on an autumn moonlit night. When he reached halfway through the seventh volume, a Shramana (沙門 - Sha Men - a wandering ascetic) in the next room suddenly got up to go to the toilet and saw a large human figure in the courtyard, so he looked up

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四望。即觀空中有一神人嶷然而住。此沙門因立足瞻仰。更不移步。久之經文亦了。神忽不現。其僧從此始學誦持。終身不懈。　出弘贊第八。

水不能漂

唐武德中蘇長授巴州刺史。帶家族赴官。因渡嘉陵江。中流風作。船帆傾沒。男女六十餘人一時喪失。唯一女使常讀法華經。浪入船中。女乃頭戴經函。誓與俱沒。既而女即不沉。隨波泛泛。頃刻至岸。捧函而上。開視其經。了無沾濕。此女後嫁于楊州某。篤信讀誦。愈于舊也。　出法苑珠林傳又出弘贊第九及現應錄。

尸不生臭

道士史崇。長安郊南人也。小屬道流。早預黃巾。住玄都觀。后忽發心誦法華經。日恒一遍。私立佛像六時禮懺。每為諸道所嫉。因茲返俗。彌精諷誦。后忽染患身亡。時在盛夏。一無變壞。唯聞香氣。親里敬之。鑿龕安。堵側時時常聞妙香。后經年。余筋肉都盡。唯舌形顏色與常人不異。或有疑駭之者。乃火燒不變。斧斫無損。遠近見聞。信倍恒百。　出弘贊第八。

虎吼退賊

釋法愛。長沙人也。誦法華經。因緣往交趾。值交人反亂。愛隨例藏避。忽為五賊所得。置在一處。口云待我食竟殺卻道人。愛乃見壁邊有一槊子。挾將出外。向北直走。賊食竟起。遙以見愛。奔馳競往。愛到一棘林即投

【現代漢語翻譯】 現代漢語譯本 四望，他看到空中有一位神人端正地站立著。這位沙門因此停下腳步仰望，不再移動。過了很久，經文也念完了，神人忽然消失不見。這位僧人從此開始學習誦讀和受持《法華經》，終身沒有懈怠。（出自《弘贊法華傳》第八）

水不能漂

唐朝武德年間，蘇長被任命為巴州刺史，帶著家人去上任。在渡嘉陵江時，江中起了大風，船帆傾覆沉沒，男女六十餘人一時喪生。只有一位女僕平時常讀《法華經》，浪涌入船中時，她便頭頂著經書，發誓要與經書一同沉沒。不久，這位女僕竟然沒有沉下去，而是隨著波浪漂浮。很快就到了岸邊，她捧著經書上岸，打開一看，經書完全沒有被水沾濕。這位女僕後來嫁到揚州某地，更加虔誠地相信和誦讀《法華經》，比以前更加精進。（出自《法苑珠林傳》，又出自《弘贊法華傳》第九和《現應錄》）

屍體不生臭

道士史崇，是長安郊外南部的人。從小就屬於道教，早年參加了黃巾起義。住在玄都觀。後來忽然發心誦讀《法華經》，每天堅持一遍。私下裡設立佛像，每天六時禮拜懺悔。經常被各位道士嫉妒。因此還俗，更加精進地諷誦《法華經》。後來忽然染病身亡。當時正值盛夏，屍體卻沒有絲毫腐爛變壞，只是聞到香味。親戚鄰里敬重他，鑿石龕安放他的遺體。石龕旁邊時常能聞到美妙的香氣。過了一年多，其餘的肌肉都腐爛殆盡，只有舌頭的形狀和顏色與常人沒有區別。有人對此感到疑惑和驚駭，於是用火燒，卻燒不壞，用斧頭砍，也砍不壞。遠近的人們見聞此事，相信的人比平時多出百倍。（出自《弘贊法華傳》第八）

虎吼退賊

釋法愛，是長沙人。誦讀《法華經》。因為某種因緣前往交趾（Jiāozhǐ，古代地名，今越南北部）。正趕上交趾人叛亂，法愛和大家一樣躲藏起來。忽然被五個賊人抓到，關在一處。賊人說：『等我們吃完飯就殺了這個道人。』法愛看見墻邊有一把長矛，拿著就跑了出去，向北一直跑。賊人吃完飯起來，遠遠地看見了法愛，就跑著去追趕。法愛跑到一片荊棘林，就跳了進去。

【English Translation】 English version Looking around, he saw a divine being standing upright in the air. The Shramana (Śrāmaṇa, a wandering ascetic) stopped and looked up, not moving. After a long time, the scripture reading was finished, and the divine being suddenly disappeared. From then on, the monk began to learn to recite and uphold the Lotus Sutra, never slacking for the rest of his life. (From Extolling the Lotus Sutra, Volume 8)

Water Cannot Wash Away

During the Wude era of the Tang Dynasty, Su Chang was appointed as the prefect of Bazhou, and he took his family to his post. While crossing the Jialing River, a strong wind arose in the middle of the river, and the sails capsized and sank. More than sixty men and women were lost at once. Only one maidservant usually read the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). When the waves entered the boat, she placed the scripture case on her head, vowing to sink with it. Soon, the maidservant did not sink, but floated with the waves. In a short time, she reached the shore, holding the case and going ashore. Opening it, the scripture was not wet at all. This maidservant later married someone in Yangzhou, and she believed in and recited the Lotus Sutra even more devoutly than before. (From Dharma Garden Pearl Forest, also from Extolling the Lotus Sutra, Volume 9, and Records of Manifestations)

The Corpse Does Not Smell

The Daoist Shi Chong was from the southern suburbs of Chang'an. He belonged to Daoism from a young age and participated in the Yellow Turban Rebellion early on. He lived in the Xuandu Temple. Later, he suddenly resolved to recite the Lotus Sutra, reciting it once every day. He privately set up Buddha statues and performed repentance rituals six times a day. He was often envied by the other Daoists. Therefore, he returned to secular life and recited the Lotus Sutra even more diligently. Later, he suddenly fell ill and died. It was in the height of summer, but the corpse did not decay or change at all, only a fragrance was smelled. His relatives and neighbors respected him and carved a stone niche to place his remains. A wonderful fragrance could often be smelled next to the niche. After more than a year, the rest of the flesh had decayed, but the shape and color of the tongue were no different from those of ordinary people. Some people were suspicious and frightened by this, so they burned it with fire, but it did not burn; they chopped it with an axe, but it was not damaged. People far and near who saw and heard this believed it a hundred times more than usual. (From Extolling the Lotus Sutra, Volume 8)

Tiger's Roar Retreats Thieves

The monk Fa'ai was from Changsha. He recited the Lotus Sutra. Due to some cause, he went to Jiaozhi (Jiāozhǐ, an ancient place name, now northern Vietnam). He arrived just as the people of Jiaozhi were rebelling. Fa'ai hid like everyone else. Suddenly, he was caught by five thieves and locked in one place. The thieves said, 'After we finish eating, we will kill this Daoist.' Fa'ai saw a spear by the wall, took it, and ran out, heading straight north. The thieves got up after eating and saw Fa'ai in the distance, so they ran to chase him. Fa'ai ran to a thorny forest and jumped in.

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中隱避。乃遇兩虎相抱而臥。虎見愛來。並舉頭看愛。愛轉惶懼。口云。二檀越。貧道被賊逐。急投檀越。愿將接救護。二虎即出外奮迅驚吼。賊便退散。愛又北走。虎隨送之。到一水邊。見人持數片飲食授與愛。愛而食之。氣味甚美。即便渡水上洲。虎亦捨去。仍宿洲上。又遇二人亦同在宿。大設異味。至曉方別。仍又囑云。但北向行。自當得脫。於是北出三十餘里。乃逢舊知。相見歡喜。始得免脫。愛後向道俗說之。不知所終。　出弘贊第七。

字化為金

張萬福。貞觀中為洛州刺史。其人性粗獷。不甚敬信。初至任所。問訪左右管內有何德行眾僧。左右報云。廓下有一尼。名妙智。甚精進。又造一部法華經。如法受持供養。緣此譽滿鄉閭。萬福試使人索經來看。尼聞刺史索經。拒而不與。為使君不護凈。又未齋潔。萬福大嗔。更使人往。尼不敢留。即付經去。萬福得經。竟不洗手即取經開卷。中並黃紙。遂無一字。萬福大怒。曰此妖老嫗。何由可耐。即命左右追取尼來。使往語尼曰。師經上並無一字。使君大嗔。令追師來。尼甚憂懼。莫知所由。汗流浹體。隨使往至刺史牙門。入屏墻。尼見一雙金剛手擎杵棒。如似授尼。尼遂心安。即入至刺史前。其經文並在空中化作金字。刺史見尼至。並見金剛

【現代漢語翻譯】 現代漢語譯本 中隱避。於是遇到兩隻老虎抱在一起睡覺。老虎看見僧人愛，一起抬起頭看著他。愛反而更加害怕，口中說道：『兩位檀越（dānyuè，施主）。貧道（píndào，和尚自稱）被賊人追趕，緊急投奔檀越，希望能夠接納救護。』兩隻老虎立即跑到外面，奮力吼叫，賊人便退散了。愛又向北逃走，老虎跟隨護送他，到了一條河邊。看見有人拿著幾片食物交給愛，愛吃了那些食物，味道非常美味。隨即渡河上了河洲，老虎也離開了。愛仍然在河洲上住宿，又遇到兩個人也一同在那裡住宿，擺設了豐盛的異味佳餚，到天亮才分別。那兩人又囑咐說：『只管向北走，自然能夠脫險。』於是向北走了三十多里，才遇到舊相識，彼此相見非常歡喜，這才得以脫險。愛後來向僧人和俗人說起這件事，不知道最終的結局如何。 出自《弘贊》第七。 字化為金 張萬福，貞觀年間擔任洛州刺史。這個人性情粗獷，不怎麼敬信佛法。剛到任所，詢問左右，管轄區域內有什麼有德行的僧人。左右稟告說：『城郊有一位尼姑，名叫妙智，非常精進，又造了一部《法華經》（Fǎhuá Jīng，the Lotus Sutra），如法受持供養，因此名聲傳遍鄉里。』萬福試著派人去索要經書來看。尼姑聽說刺史索要經書，拒絕不給，認為使君（shǐ jūn，對刺史的尊稱）不愛護潔凈，又沒有齋戒。萬福非常生氣，再次派人前往。尼姑不敢不給，就把經書交了出去。萬福得到經書，竟然不洗手就拿來打開書卷，裡面全是黃紙，竟然沒有一個字。萬福大怒，說：『這個妖老太婆，怎麼能夠容忍！』立即命令左右追趕尼姑過來，派去的人告訴尼姑說：『師父的經書上沒有一個字，使君非常生氣，命令追趕師父前來。』尼姑非常憂懼，不知道是什麼原因，汗流浹背，跟隨使者來到刺史衙門。進入屏墻，尼姑看見一雙金剛（jīngāng，Vajra）手擎著杵棒，好像要交給尼姑。尼姑於是心裡安定下來，隨即進入到刺史面前，那經文全部在空中化作金字。刺史看見尼姑來到，並且看見金剛。

【English Translation】 English version He hid in the wilderness. Then he encountered two tigers embracing each other and sleeping. The tigers saw Ai (name of the monk) and both raised their heads to look at him. Ai became even more frightened and said, 'Two Dānyuè (benefactors, patrons). This Píndào (a humble way for a monk to refer to himself) is being chased by thieves and urgently seeks refuge with you, hoping to receive your protection.' The two tigers immediately went outside, vigorously roaring and frightening the thieves away. Ai then fled north, with the tigers following and escorting him to a riverbank. He saw someone holding several pieces of food and giving them to Ai. Ai ate the food, which tasted very delicious. He then crossed the river to an island, and the tigers left. Ai still stayed overnight on the island and encountered two other people who were also staying there. They prepared a lavish feast of exotic delicacies and parted ways at dawn. The two people also instructed him, 'Just go north, and you will naturally escape danger.' So he went north for more than thirty li (a Chinese unit of distance, approximately 500 meters), and then he met an old acquaintance. They were very happy to see each other, and he was finally able to escape danger. Ai later told monks and laypeople about this incident, but his final fate is unknown. From Hong Zan, Volume 7. Words Transformed into Gold Zhang Wanfu served as the Prefect of Luozhou during the Zhenguan era. He was a man of rough character and did not have much faith in Buddhism. Upon arriving at his post, he asked his subordinates if there were any virtuous monks in the area under his jurisdiction. His subordinates reported, 'There is a nun named Miaozhi in the suburbs who is very diligent and has created a copy of the Fǎhuá Jīng (the Lotus Sutra), which she upholds and makes offerings to according to the Dharma. Because of this, her reputation has spread throughout the villages.' Wanfu tried to send someone to ask for the scripture to read. The nun, upon hearing that the Prefect was asking for the scripture, refused to give it, believing that the Shǐ Jūn (an honorific title for the Prefect) did not cherish cleanliness and had not fasted. Wanfu was very angry and sent someone again. The nun dared not refuse and handed over the scripture. Wanfu received the scripture and, without washing his hands, opened the scroll. Inside, there were only yellow papers, without a single word. Wanfu was furious and said, 'This wicked old woman, how can she be tolerated!' He immediately ordered his subordinates to chase after the nun, and the messenger told the nun, 'There is not a single word on your scripture, and the Shǐ Jūn is very angry and has ordered you to be brought here.' The nun was very worried and did not know why. Sweat poured down her body as she followed the messenger to the Prefect's yamen (government office). Entering the screen wall, the nun saw a pair of Jīngāng (Vajra) hands holding a pestle, as if to give it to the nun. The nun then felt at peace and entered before the Prefect. The scripture then transformed into golden words in the air. The Prefect saw the nun arrive and also saw the Vajra.

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及金字在虛空中。因即驚懼走起。下廳號啕悲泣謝罪懺悔禮拜。遂即迴心信向。發願造法華經一千部。通十方供養。仍自受持。不敢懈怠。自刺史歸向之後。人皆以法華為業。萬福乃問造經由緒。尼曰。欲造經之時。于山中先種穀樹。每用香水溉灌。令得滋長。樹成之後。以香水和泥造作紙屋。乃採取穀皮。雇匠如法香水清凈造紙。募訪能護凈之人。後有一江南人士。年可二十四五。應募為書。其書經屋還以香水和泥清凈造屋。書生著新凈衣。未寫經前預四十九日護清凈齋。然後始書。每出訖。改易衣服。洗浴畢。然後始就書。書時尼手執香爐胡跪經前。供養書生。如是不闕。經了。莊嚴成就。乃作僧尼男女四色人衣各十通。每來借經。預令七日護凈。兼與新衣著。然後始付經。如是恭敬。永不虧闕。　出弘贊第十。

第十四段　普門品

火不能燒

沙門法智。為白衣時。獨行大澤。猛火四面一時俱起。自知必死。乃合面于地。至心稱觀音。怪火不至。舉頭看之。一澤之草纖微皆燼。唯所伏地火不燒耳。因此感悟。舍俗出家。　出晉朝謝敷觀音傳。

水不能漂

中書令岑文字。江陵人也。少懷正信。常誦法華普門品。過吳松江。中流風作。人船俱沒。文字浮在水面。聞人語曰。但唸佛

【現代漢語翻譯】 現代漢語譯本： 以及金字在虛空中顯現。因此驚恐萬分，起身下廳，號啕大哭，悲傷地謝罪、懺悔、禮拜。於是回心轉意，信奉佛法，發願抄寫法華經一千部，普遍供養十方。並且親自受持，不敢懈怠。自從刺史歸依佛法之後，人們都以抄寫法華經為事業。萬福於是詢問造經的緣由。尼姑說：『想要造經的時候，在山中先種植構樹（一種造紙的樹木），每次用香水澆灌，使之生長茂盛。樹木長成之後，用香水和泥土建造紙屋。然後採摘構樹皮，僱傭工匠如法地用香水和乾淨的水造紙。招募能夠保持清凈的人。後來有一位江南人士，年齡大約二十四五歲，應募來抄寫經書。他抄寫經書的屋子，還是用香水和泥土清凈地建造。書生穿著嶄新干凈的衣服，在抄寫經書之前，預先齋戒四十九天，保持身心清凈。然後才開始抄寫。每次抄寫完一部分，就更換衣服，洗浴完畢，然後才開始繼續抄寫。抄寫時，尼姑手執香爐，胡跪在經書前，供養書生。像這樣從不間斷。經書抄寫完畢，莊嚴圓滿。於是製作僧、尼、男、女四種顏色的衣服各十套。每次有人來借經，預先讓他們齋戒七天，保持身心清凈，並且給他們穿上新衣服。然後才交付經書。像這樣恭敬，永遠不虧缺。』 出自《弘贊法華傳》第十。

第十四段 普門品

火不能燒

沙門法智（僧人的名字），做在家居士的時候，獨自走在大澤中，突然四面八方同時燃起猛火。他自知必死，於是臉朝下趴在地上，至誠懇切地稱念觀音（觀世音菩薩）。奇怪的是火沒有燒到他。他抬頭一看，整個大澤的草都燒成了灰燼，只有他趴伏的地方沒有被火燒到。因此受到感悟，捨棄世俗，出家修行。 出自晉朝謝敷《觀音傳》。

水不能漂

中書令岑文字（官名和人名），是江陵人。從小就懷有正信，經常誦讀《法華經·普門品》。一次他渡吳松江，在江中心遇到大風，人船都沉沒了。岑文字漂浮在水面上，聽到有人說：『只要唸佛（唸誦佛號）。』

【English Translation】 English version: And golden characters appeared in the empty sky. Because of this, he was frightened and got up, went down to the hall, wailing and crying, sorrowfully apologizing, repenting, and prostrating. Thereupon, he turned his heart and believed in the Buddha Dharma, vowing to create one thousand copies of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), universally offering them to the ten directions. And he personally upheld it, not daring to be lazy. Since the governor believed in the Buddha Dharma, people all took copying the Lotus Sutra as their occupation. Wanfu then asked about the origins of creating the sutra. The nun said: 'When wanting to create the sutra, first plant paper mulberry trees (trees used for making paper) in the mountains, and each time use fragrant water to irrigate them, causing them to grow luxuriantly. After the trees have grown, use fragrant water and mud to build a paper house. Then gather the bark of the paper mulberry trees, hire craftsmen to make paper according to the Dharma with fragrant water and clean water. Recruit people who can maintain purity. Later, there was a person from Jiangnan, about twenty-four or five years old, who responded to the recruitment to write the sutra. The house where he wrote the sutra was still built cleanly with fragrant water and mud. The scribe wore new and clean clothes, and before writing the sutra, he fasted for forty-nine days in advance, maintaining purity of body and mind. Then he began to write. Each time after finishing a portion, he changed clothes, bathed completely, and then began to continue writing. When writing, the nun held a censer in her hand, knelt before the sutra, and made offerings to the scribe. Like this, it was never interrupted. After the sutra was written, it was adorned and completed. Then, ten sets of clothing in each of the four colors of monks, nuns, men, and women were made. Each time someone came to borrow the sutra, they were instructed to fast for seven days in advance, maintaining purity of body and mind, and they were given new clothes to wear. Then the sutra was handed over. Like this, with reverence, it was never lacking.' From Hongzan Fahua Zhuan (Extensive Praises of the Lotus Sutra), tenth section.

Fourteenth Section: Universal Gate Chapter (of the Lotus Sutra)

Fire Cannot Burn

Shramana Fazhi (name of a monk), when he was a layman, was walking alone in a large swamp when fierce fires suddenly arose on all sides at the same time. Knowing that he would surely die, he pressed his face to the ground and sincerely recited Guanyin (Avalokiteśvara Bodhisattva). Strangely, the fire did not reach him. He raised his head to look, and all the grass in the swamp was burned to ashes, only the ground where he was lying was not burned by the fire. Because of this, he was moved and abandoned the secular world to become a monk. From Xie Fu's Guanyin Zhuan (Biography of Guanyin) of the Jin Dynasty.

Water Cannot Drown

Cen Wenben (name of a person and title of an official), the Zhongshu Ling (title of an official), was a native of Jiangling. From a young age, he had correct faith and often recited the Universal Gate Chapter (Samantamukha) of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Once, when crossing the Wusong River, a strong wind arose in the middle of the river, and both the people and the boat sank. Cen Wenben floated on the surface of the water and heard someone say: 'Just recite the Buddha (recite the Buddha's name).'

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誦經。必不死也。如是者三。自此隨波達于址岸。後於江陵設齋。僧徒並集。有一僧獨後去。謂文字曰。天下方亂。君幸不遇害。當逢大平。致富貴也。言已而去。文字忽一時食梡中得舍利土顆。獲大平富貴。皆如僧言。　出靈瑞集及現應錄。

又

海濫縣有人落水。同伴皆沉。此人稱觀音。遇得一石。睏倦如眠船。見兩人乘船喚入。開眼果見有人船。送達岸已。遂不見之。　出謝敷傳。

脫羅剎難

外國百餘人從師子國向扶南。忽遇惡風墮鬼國。鬼便欲食。一船人眾怖稱觀音。其中有一小乘沙門。不信不稱。鬼便索之。心怖。稱名亦免。　出謝敷觀音傳。

黑風吹其船舫

新羅時有女名寶開。居王京。隅金坊。有一子名長春。隨商舶泛海而去。過期不知所之。朝夕思念至於憔悴。幸聞普門示顯神通之力。假使黑風吹其船舫。漂墮羅剎鬼國。稱其名故。即得解脫。便生深信。就敏藏寺觀音像前約一七日精勤祈禱。至七日忽感長春執母手。驚喜哭泣。寺僧怪問所由。春曰。離家泛海。忽值惡風。同船之人皆葬魚腹。余獨乘一板至於吳。吳人收之奴。使之耕於野田。忽有異僧來謂曰。憶汝國乎。余即跪曰。有老母在。戀慕無極。僧曰。若欲見母。隨我而來。言訖東行。余隨之。有一

【現代漢語翻譯】 現代漢語譯本 誦經，必定不會死亡。像這樣說了三次。從此以後，文字隨著波浪漂到了岸邊。後來在江陵設齋，僧人們都聚集在一起。有一位僧人獨自最後離開，對文字說：『天下將要大亂，您幸運地沒有遇害，將會遇到太平盛世，獲得榮華富貴。』說完就離開了。文字忽然在一次吃飯時從飯碗中得到舍利土顆粒。獲得太平富貴，都如那位僧人所說。出自《靈瑞集》及《現應錄》。

海濫縣有人落水，同伴都沉沒了。這個人稱念觀音菩薩的名號，遇到一塊石頭，睏倦得像在船上睡覺一樣。看見兩個人乘船呼喚他進去。睜開眼睛果然看見有人劃船。送他到達岸邊后，就不見了。出自《謝敷傳》。

脫離羅剎的災難 外國一百多人從師子國（今斯里蘭卡）前往扶南（古代東南亞國家）。忽然遇到惡劣的風暴，墜入羅剎鬼國。鬼要吃他們。一船的人都害怕地稱念觀音菩薩的名號。其中有一個小乘沙門，不相信，也不稱念。鬼便要抓他。他心裡害怕，稱念觀音菩薩的名號也得以免難。出自《謝敷觀音傳》。

黑風吹襲他們的船隻 新羅（古代朝鮮半島國家）當時有個女子名叫寶開，住在王京（新羅首都）隅金坊。她有一個兒子名叫長春，跟隨商船出海遠行。過了期限還沒有回來，不知道去了哪裡。她早晚思念兒子，以至於憔悴。幸好聽說普門示現神通之力，『即使黑風吹襲他們的船隻，漂到羅剎鬼國，稱念觀音菩薩的名號，就能得到解脫。』便生起深深的信心，在敏藏寺觀音像前約定七天精勤祈禱。到第七天，忽然感到長春握著她的手。她驚喜地哭泣。寺里的僧人奇怪地詢問原因。長春說：『離開家出海，忽然遇到惡劣的風暴，同船的人都葬身魚腹。只有我獨自乘著一塊木板到達吳地（中國古代地區名）。吳地的人收留我做奴隸，使我在田野里耕作。忽然有一個奇異的僧人來對我說：『想念你的國家嗎？』我立即跪下說：『有老母親在，非常思念。』僧人說：『如果想見你的母親，就跟我來。』說完向東走去。我跟隨他。』

【English Translation】 English version Reciting scriptures will certainly prevent death.' He said this three times. From then on, Wenben drifted with the waves to the shore. Later, he held a vegetarian feast in Jiangling, and monks gathered together. One monk left last, saying to Wenben, 'The world is about to be in great chaos. You are fortunate not to have been harmed and will encounter a time of peace and prosperity, attaining wealth and honor.' After speaking, he departed. Suddenly, while eating, Wenben found a grain of Sharira soil in his bowl. He obtained peace, prosperity, wealth, and honor, just as the monk had said. (From 'Lingrui Ji' and 'Xianying Lu').

In Hailan County, someone fell into the water, and his companions all drowned. This person recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion) and encountered a stone. He felt drowsy, as if sleeping on a boat. He saw two people on a boat calling him to come aboard. Opening his eyes, he indeed saw someone rowing a boat. After they delivered him to the shore, they disappeared. (From 'Xie Fu Zhuan').

Escaping from Rakshasa (demon) Difficulties More than a hundred foreigners were traveling from Simhala (Sri Lanka) to Funan (an ancient kingdom in Southeast Asia). Suddenly, they encountered a terrible storm and fell into the land of Rakshasas (demon). The demons wanted to eat them. The people on the boat, in fear, recited the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion). Among them was a Hinayana (Theravada) monk who did not believe and did not recite. The demons demanded him. He became frightened and recited the name, thus also escaping the difficulty. (From 'Xie Fu Guanyin Zhuan').

Black Winds Blow Their Ships In Silla (an ancient Korean kingdom), there was a woman named Bao Kai, living in Wangjing (the capital of Silla), Yujin Ward. She had a son named Changchun, who went to sea with merchant ships. The deadline passed, and she did not know where he had gone. She thought of her son day and night, becoming emaciated. Fortunately, she heard that Pumen (Universal Gate) manifests supernatural powers: 'Even if black winds blow their ships, causing them to drift to the land of Rakshasas (demon), by reciting the name of Guanyin (Avalokiteśvara, the Bodhisattva of Compassion), they can be liberated.' She developed deep faith and made a vow to diligently pray before the Guanyin image at Minzang Temple for seven days. On the seventh day, she suddenly felt Changchun holding her hand. She cried with joy. The monks in the temple asked the reason in surprise. Changchun said, 'After leaving home and going to sea, I suddenly encountered a terrible storm. All the people on the ship were buried in the bellies of fish. Only I drifted on a plank to Wu (an ancient region in China). The people of Wu took me in as a slave, making me till the fields. Suddenly, a strange monk came and said to me, 'Do you remember your country?' I immediately knelt down and said, 'My old mother is there, and I miss her immensely.' The monk said, 'If you want to see your mother, follow me.' After speaking, he walked east. I followed him.'

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渠僧乃執手超之。昏昏如夢。忽聞母語。到此敏藏寺像前。雖審知我母。猶疑夢中矣。即天寶四年乙酉四月八日申時離吳。戌時到此堂中。景德王聞而敬重。優頒信賄。永充供養。每於月生八日。幸寺禮讚。永為定式。寶開與長春約結鄰里清信士女。特成金字蓮經一部。每至春三月為立道場。敷宣妙理。精修禮敬。仰賽玄恩。　出敏藏寺記又見雞林古記及略傳弘錄。

刀段段壞

晉太中彭城有一人被枉為賊。其人本曾供養金像。帶在髻中。后伏法。刀下聞金聲。刀三斫頸。終無異。解看。像有三痕。由是免罪。　出謝敷觀音傳。

又

有高簡。犯法臨刑。一心歸命。下刀。刀折絞之寸斷。遂賣妻子及以自身。起五層塔。

枷鎖自脫

晉有張暢。為譙王長史。王與暢因事系廷尉。暢夙有正信。便即發心誦法華普門品一千遍以求脫免。念言之至。枷鎖尋即斷壞。二人俱得。　出晉謝敷觀音傳及現應錄。

又

蓋護。山陽人。繫獄應死。三日三夜稱名無間。眼見觀音放光照之。鎖脫門開。尋光而去。行二十里。光明方息。　出處同上。

賊不能害

晉隆安中僧慧達于山北隴掘甘草時。羌人饑荒。捕人而食。達為所獲。置之構中。擇肥者先食。達懼甚。一心稱

【現代漢語翻譯】 現代漢語譯本： 渠僧握著他的手，超度了他。他昏昏沉沉，如同做夢一般。忽然聽到了母親的聲音，來到了敏藏寺（Minzang Temple）的佛像前。雖然清楚地知道那是自己的母親，仍然懷疑是在夢中。他于天寶四年乙酉年四月八日申時離開吳地，戌時到達了這個佛堂中。景德王（King Jingde）聽說了這件事，非常敬重，賞賜了豐厚的財物，永遠供奉寺廟。此後每月初八，景德王都會到寺廟禮拜讚頌，成為定製。寶開和長春約定與附近的虔誠信徒，特別製作了一部金字《蓮經》。每年春天三月，都會設立道場，宣講精妙的佛理，精進地修行禮敬，以報答深厚的恩德。 （出自《敏藏寺記》，又見《雞林古記》及《略傳弘錄》） 刀段段壞 晉朝太中年間，彭城有個人被冤枉為盜賊。這個人原本供養著金像，戴在髮髻中。後來被處決，刀砍下去的時候，發出了金石之聲。刀砍了三次脖子，都沒有什麼異樣。解開來看，金像上有三道刀痕。因此得以免罪。（出自謝敷《觀音傳》） 又 有個人叫高簡，犯法面臨刑罰。他一心歸命佛法。刀砍下去，刀就斷了，絞刑的繩子也寸寸斷裂。於是他賣掉妻子和自己，建造了一座五層塔。 枷鎖自脫 晉朝有個叫張暢的人，擔任譙王的長史。譙王和張暢因為事情被關押在廷尉。張暢一向有虔誠的信仰，於是就發心誦讀《法華經·普門品》一千遍，以求脫身。唸誦到了極致，枷鎖隨即斷裂損壞。兩個人因此都得以獲釋。（出自晉朝謝敷《觀音傳》及《現應錄》） 又 蓋護，山陽人。被關在監獄裡，應該被處死。他三天三夜不停地稱念觀音菩薩的名號。親眼看見觀音菩薩放出光明照耀他。鎖開了，門也開了。他順著光明而去。走了二十里路，光明才消失。（出自同上） 賊不能害 晉朝隆安年間，僧人慧達在山北隴挖甘草的時候，羌人遭遇饑荒，抓人來吃。慧達被他們抓住了，放在屋子裡。他們選擇肥胖的人先吃。慧達非常害怕，一心稱念觀音菩薩的名號。

【English Translation】 English version: The monk took his hand and delivered him. He was drowsy, as if in a dream. Suddenly, he heard his mother's voice and arrived at the statue in Minzang Temple. Although he clearly knew it was his mother, he still doubted whether he was in a dream. He left Wu at Shen time on the eighth day of the fourth month of the YiYou year of Tianbao (era), and arrived at this hall at Xu time. King Jingde heard of this and respected him very much, bestowing generous rewards and offerings to the temple forever. Every eighth day of the month, King Jingde would visit the temple to worship and praise, which became a fixed custom. Bao Kai and Changchun agreed with the neighboring faithful men and women to specially create a golden-lettered Lotus Sutra. Every March of spring, they would set up a Dharma assembly, expound the wonderful principles of Buddhism, and diligently practice worship to repay the profound grace. (From 'Records of Minzang Temple', also found in 'Ancient Records of GyeRim' and 'Brief Biography and Extensive Records') The Knife Breaks into Pieces During the Tai Zhong period of the Jin Dynasty, a man from Pengcheng was wrongly accused of being a thief. This man originally worshiped a golden statue, which he wore in his hair bun. Later, he was executed. When the knife struck, a metallic sound was heard. The knife struck his neck three times, but nothing happened. Upon inspection, there were three knife marks on the statue. Therefore, he was acquitted. (From Xie Fu's 'Biography of Guanyin') Also There was a man named Gao Jian who committed a crime and faced execution. He wholeheartedly took refuge in the Buddha. When the knife came down, it broke, and the execution rope was cut into pieces. So he sold his wife and children and himself to build a five-story pagoda. Shackles Break on Their Own During the Jin Dynasty, there was a man named Zhang Chang who served as the chief secretary to the Prince of Qiao. The Prince and Zhang Chang were imprisoned in the Tingwei (court) due to some matter. Zhang Chang had always had a devout faith, so he resolved to recite the 'Universal Gate Chapter' of the Lotus Sutra one thousand times to seek release. As he recited with utmost sincerity, the shackles immediately broke and were damaged. Both of them were thus released. (From Xie Fu's 'Biography of Guanyin' and 'Records of Manifestations') Also Gai Hu was a man from Shanyang. He was imprisoned and sentenced to death. For three days and three nights, he continuously chanted the name of Guanyin Bodhisattva. He personally saw Guanyin Bodhisattva emit light and illuminate him. The lock opened, and the door opened. He followed the light and left. After walking twenty miles, the light disappeared. (From the same source as above) Thieves Cannot Harm During the Long'an period of the Jin Dynasty, when the monk Hui Da was digging licorice root in the mountains north of Long, the Qiang people were suffering from famine and captured people to eat. Hui Da was captured by them and placed in a house. They chose the fattest people to eat first. Hui Da was very afraid and wholeheartedly chanted the name of Guanyin Bodhisattva.

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觀音名。誦普門品。食人取盡。唯達與小兒在。命只一日耳。達持念不舍。至旦忽一虎自草中跳出。咆吼震山。諸羌畏走。虎乃嚙構而去。達與小兒奔走得免。　出天臺別行疏。

又

尚書徐義。秦末兵革蜂起。賊獲徐義將欲殺之。乃埋兩足。編髮于樹。夜中至心專念觀音。有頃得眠。夢人謂曰。今事極矣。何暇眠乎。義便驚起。見守衛人並疲而睡。義乃奮動。手發既解。足亦得脫。行百餘步。隱草叢中。便聞賊追。火炬星陳。竟無見者。天明賊散。遂免之。　出謝敷傳。

求男得男

晉時益州孫道德。年過五十未有子息。有僧令其至心稱誦觀世音經。其即依之。少日之中而自得夢。婦即有孕。遂生男也。　出謝敷傳。

現身說法

唐大和中。文宗嗜蛤蜊。㳂海官吏先時遞進。人亦勞止。一日䘖饌中有擘不張者。帝以其異。即焚香禱之。俄變為菩薩形。梵相具足。即貯以金粟檀香合。覆以美彩。賜興善寺。令眾僧瞻禮。因問群臣斯何祥也。或言大一山有惟政禪師。深明佛法。博問強識。帝即令召至。問其事。師曰。臣聞物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此為常非常耶。信非信耶。帝

【現代漢語翻譯】 現代漢語譯本 觀音顯靈。有人唸誦《普門品》。強盜來搶劫，搶走了所有食物。只剩下阿達和小兒子。他們的生命只剩下一天了。阿達堅持唸誦《普門品》不肯放棄。到了早晨，忽然從草叢中跳出一隻老虎，咆哮的聲音震動山谷。那些羌人都害怕地逃走了。老虎咬斷了捆綁阿達的木架就離開了。阿達和小兒子奔跑逃脫了。

又有一例： 尚書徐義，秦朝末年戰亂四起。盜賊抓住了徐義，想要殺掉他，就把他的兩隻腳埋在土裡，把他的頭髮編起來綁在樹上。夜裡，徐義至誠專心地念誦觀音菩薩的名號。過了一會兒，他睡著了，夢見有人對他說：『現在情況危急到了極點，你還有空睡覺嗎？』徐義立刻驚醒，看見看守他的人都疲憊地睡著了。徐義就奮力掙扎，手上的頭髮解開了，腳也掙脫了出來。他走了百多步，藏在草叢中。就聽到盜賊追趕過來，火把像星星一樣排列著，竟然沒有看見他。天亮后盜賊散去，徐義就逃脫了。

求男得男 晉朝時，益州人孫道德，年紀超過五十歲還沒有兒子。有個僧人讓他至誠地稱念觀世音經。孫道德就按照僧人說的去做。沒過多久，他就做了一個夢，他的妻子就懷孕了，於是生了一個兒子。

現身說法 唐朝大和年間，文宗皇帝喜歡吃蛤蜊。沿海的官吏爭先恐後地進貢蛤蜊，百姓也因此疲憊不堪。有一天，御膳中有一個蛤蜊怎麼也打不開。皇帝認為這很奇異，就焚香禱告。一會兒，蛤蜊變成了一尊菩薩的形象，相貌莊嚴圓滿。皇帝就用金粟檀香木的盒子把菩薩像裝起來，蓋上精美的綵緞，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣這是什麼祥瑞。有人說大一山有位惟政禪師，精通佛法，博聞強識。皇帝就下令召見惟政禪師，問他這件事。禪師說：『臣聽說事物不會無緣無故地顯現，這正是爲了啓發陛下您的信心啊！所以佛經上說，應該用什麼身形才能得度的人，觀世音菩薩就示現什麼身形來為他說法。』皇帝說：『菩薩的身形已經顯現了，但是還沒有聽到說法。』禪師說：『陛下您看到這個蛤蜊變的菩薩像是平常的還是不平常的呢？您相信還是不相信呢？』

【English Translation】 English version Avalokiteśvara's manifestation. Someone recited the Universal Gate Chapter (Pumenpin). Robbers came and took all the food. Only Da and his young son remained. Their lives were only one day away from ending. Da persisted in reciting the Universal Gate Chapter and did not give up. In the morning, suddenly a tiger jumped out of the grass, its roar shaking the mountains. The Qiang people were all frightened and ran away. The tiger bit through the wooden frame that bound Da and left. Da and his young son ran away and escaped.

Another example: The Minister Xu Yi, at the end of the Qin Dynasty, wars broke out everywhere. Robbers captured Xu Yi and wanted to kill him, so they buried his two feet in the ground and braided his hair to tie it to a tree. At night, Xu Yi sincerely and attentively recited the name of Avalokiteśvara Bodhisattva. After a while, he fell asleep and dreamed that someone said to him: 'The situation is extremely critical now, how can you still be sleeping?' Xu Yi immediately woke up and saw that the guards were all tired and asleep. Xu Yi then struggled with all his might, the hair on his hands came loose, and his feet were also freed. He walked more than a hundred steps and hid in the grass. He then heard the robbers chasing after him, with torches arranged like stars, but they did not see him. At dawn, the robbers dispersed, and Xu Yi escaped.

Seeking a son and obtaining a son During the Jin Dynasty, Sun Daode of Yizhou was over fifty years old and had no son. A monk told him to sincerely recite the Avalokiteśvara Sutra. Sun Daode did as the monk said. Before long, he had a dream, and his wife became pregnant, and then gave birth to a son.

Manifesting a body to expound the Dharma During the Dahe period of the Tang Dynasty, Emperor Wenzong liked to eat clams. Coastal officials rushed to offer clams as tribute, and the people were exhausted as a result. One day, there was a clam in the imperial meal that could not be opened no matter what. The emperor thought this was strange, so he burned incense and prayed. After a while, the clam transformed into an image of a Bodhisattva, with a dignified and complete appearance. The emperor then placed the Bodhisattva image in a sandalwood box inlaid with gold, covered it with beautiful colored silk, and bestowed it upon Xingchan Temple, so that the monks could admire and worship it. The emperor asked his ministers what auspicious sign this was. Someone said that there was a Chan master named Weizheng on Mount Dayi, who was well-versed in Buddhism and had extensive knowledge and a strong memory. The emperor then ordered that Chan master Weizheng be summoned to ask him about this matter. The Chan master said: 'I have heard that things do not appear without a reason, this is precisely to inspire faith in Your Majesty! Therefore, the Buddhist scriptures say that Avalokiteśvara Bodhisattva will manifest whatever form is necessary to liberate beings and expound the Dharma to them.' The emperor said: 'The Bodhisattva's form has already manifested, but I have not yet heard the Dharma being expounded.' The Chan master said: 'Does Your Majesty see this clam-transformed Bodhisattva as ordinary or extraordinary? Do you believe it or not?'

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曰。希奇之事。朕深信焉。師曰。陛下已聞說法了。時皇情悅豫。得未曾有。詔天下寺院各立觀音像以答殊俗。　私云。菩薩以身為舌而說。文宗以心為耳而聽。

顯童女身

馬郎婦。不知出處。大唐隆盛佛教。而陜右俗習騎射。篾聞三寶之名。婦憫其愚。乃之其所。人見少女風韻。單子欲乞為養。女曰。我無父母。亦欲有歸。然不好世財。但聰明賢善人能誦佛經則愿事之。男子眾皆聚觀。女即授與普門品若。能一夕通此則歸之。至翌日。誦徹者二十餘輩。女曰。女子一身。家世貞潔。無以一體事多人也。可更別誦。因授以金剛般若。至旦背者十數。女更授與法華經七軸。約三日通之。至期獨馬氏子能徹。女曰。君既能過眾人。可白父母。具媒娉送禮。然後成姻。乃馬氏以禮迎之。女將至門且白。適以應接體小。少不佳。愿求別室。俟安與君相見。因頓止他房。筵客未散而女命終而壞爛。乃卜葬之。未數日。有僧紫伽梨。姿貌古野。來尋女子。馬氏引之葬所。僧即以錫杖撥開沙土。見尸已化。唯金鎖骨存焉。僧取就河浴洗。挑于錫上。謂眾曰。此聖者憫汝等不信正法。方便諭化。當思善因。免墮苦海。忽然凌空而去。眾見。悲泣瞻禮不已。自爾一境奉佛誦經。由女之力也。山谷道人觀音贊云。

若欲

【現代漢語翻譯】 現代漢語譯本：皇帝說：『這是希奇之事，朕深信不疑。』 禪師說：『陛下已經聽聞佛法了。』 當時皇帝心情愉悅，得到了前所未有的體驗。於是下詔天下寺院都設立觀音像，以此來回應不同的風俗。 私下評論說：菩薩以自身為舌頭來說法，文宗皇帝以心為耳朵來聽聞。

【English Translation】 English version: The Emperor said, 'This is a wondrous thing, I deeply believe it.' The Master said, 'Your Majesty has already heard the Dharma.' At that time, the Emperor was delighted and had an unprecedented experience. He then decreed that all temples in the land should establish Guanyin (Avalokiteśvara) images to respond to different customs. Privately it was said: The Bodhisattva uses his body as a tongue to speak the Dharma, and Emperor Wenzong uses his heart as an ear to listen.

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真見觀世音　　金沙灘頭馬郎婦

平江萬壽體禪師頌曰。

十分美貌誰家女　　百倍聰明是馬郎 　堪笑金沙灘畔約　　始終姻婭不成雙

顯比丘尼身

新羅憬興國師。住京師三郎寺。病久不瘳。有一尼請看門人引視之。尼曰。師雖悟大法。合四大為身。豈能無病。病有四種。從四大生。一曰身病。風黃痰熱為主。二曰心病。顛狂昏亂為主。三曰客病。刀杖所傷動作過勞為主。四曰俱有病。飢渴寒暑苦樂憂喜為主。其餘品類展轉相因。一大不調。百病俱起。今師之病非藥石所療。若觀戲謔事則理矣。於是作十一樣面而舞之。師視詭譎之態。頗歡悅。不知病之去也。尼出。師使跡之。入南花寺佛殿而隱其所。持竹杖在十一面觀音像前。　出海東高僧傳第五。

第十五段　陀羅尼品　妙莊嚴王品　普賢勸發品崇自出竇鬼乃扣頭閻王指送第四天菩薩來乘六牙象

崇自出竇

宋建初中。有僧普明。少出家。性純素。常蔬食布衣。以法華為日課。誦時有別衣別座。未嘗混雜。每誦至勸發品。即見普賢乘象前立。鄉人王道真妻病革。請師持咒。方入門。病者悶絕。忽見一物如貍。長數尺。從狗竇出。其病即愈。又嘗行水旁。有巫者云。神明見明法師悉皆奔走。　出弘贊第六及現應錄。

【現代漢語翻譯】 現代漢語譯本： 『真見觀世音（Truly seeing Avalokiteśvara） 金沙灘頭馬郎婦（The Maiden of the Ma Family at Golden Sand Beach）』

平江萬壽體禪師頌曰：

『十分美貌誰家女（Whose daughter is this with such beauty?） 百倍聰明是馬郎（A hundred times cleverer is Ma Lang） 堪笑金沙灘畔約（Laughable is the agreement by the Golden Sand Beach） 始終姻婭不成雙（In the end, the marriage never comes to fruition）』

顯比丘尼身（Manifesting as a Bhikshuni）

新羅憬興國師（Gyeongheung, the National Teacher of Silla），住在京師三郎寺（Samnang Temple in the capital）。病了很久沒有好轉。有一位比丘尼請求看門人引她去見國師。比丘尼說：『國師雖然領悟了大法，明白四大（four elements）和合為身，但怎麼可能沒有病呢？病有四種，從四大而生。一是身病，以風、黃、痰、熱為主；二是心病，以顛狂、昏亂為主；三是客病，以刀杖所傷、動作過勞為主；四是俱有病，以飢渴、寒暑、苦樂、憂喜為主。其餘的品類輾轉相因，一大不調，百病俱起。現在國師的病不是藥物可以治療的，如果看看戲謔的事情，或許就好了。』於是，比丘尼做了十一種不同的面部表情並跳舞。國師看到這些奇異滑稽的姿態，非常高興，不知不覺病就好了。比丘尼離開后，國師派人跟蹤她，她進入南花寺（Namhwa Temple）的佛殿，消失在那裡。人們發現她拿著竹杖站在十一面觀音像前。《出海東高僧傳第五》

第十五段 陀羅尼品（Dharani Chapter） 妙莊嚴王品（Wonderful Adornment King Chapter） 普賢勸發品（Samantabhadra's Exhortation Chapter）崇自出竇鬼乃扣頭閻王指送第四天菩薩來乘六牙象

崇自出竇（Emerging from the Hole）

宋朝建初年間，有位僧人名叫普明（Puming）。他從小出家，天性純樸。經常吃素，穿布衣，以《法華經》為每日的功課。誦經時，他有專門的衣服和座位，從不混用。每次誦到《勸發品》時，就能看見普賢（Samantabhadra）菩薩乘象站在面前。鄉人王道真（Wang Daozhen）的妻子病得很重，請普明法師持咒。法師剛入門，病人就昏迷不醒。忽然看見一個像貍貓一樣的東西，長幾尺，從狗洞里跑了出去，病立刻就好了。普明法師還曾經走在水邊，有巫師說，神明看見明法師都嚇得奔走。《出弘贊第六及現應錄》

【English Translation】 English version: 'Truly seeing Avalokiteśvara (Guanshiyin, the Bodhisattva of Compassion), The Maiden of the Ma Family at Golden Sand Beach'

Zen Master Wan Shou Ti of Pingjiang praised:

'Whose daughter is this with such beauty? A hundred times cleverer is Ma Lang. Laughable is the agreement by the Golden Sand Beach, In the end, the marriage never comes to fruition.'

Manifesting as a Bhikshuni (Buddhist Nun)

National Teacher Gyeongheung of Silla, resided at Samnang Temple in the capital. He had been ill for a long time without recovery. A Bhikshuni requested the gatekeeper to lead her to see the National Teacher. The Bhikshuni said, 'Although the Teacher has realized the Great Dharma, understanding that the four elements (earth, water, fire, wind) combine to form the body, how can he be without illness? There are four types of illness, arising from the four elements. First is physical illness, mainly caused by wind, yellow bile, phlegm, and heat; second is mental illness, mainly caused by madness and confusion; third is external illness, mainly caused by injuries from knives and staffs, and excessive exertion; fourth is combined illness, mainly caused by hunger, thirst, cold, heat, suffering, joy, worry, and happiness. The remaining categories arise from each other in turn. When one element is imbalanced, all kinds of illnesses arise. Now, the Teacher's illness cannot be cured by medicine. Perhaps watching some humorous entertainment would help.' Thereupon, the Bhikshuni made eleven different facial expressions and danced. The National Teacher, seeing these strange and comical gestures, was very pleased, and unknowingly his illness disappeared. After the Bhikshuni left, the National Teacher sent someone to follow her. She entered the Buddha hall of Namhwa Temple and disappeared there. People found her holding a bamboo staff in front of the Eleven-Faced Avalokiteśvara statue. From 'Further Biographies of Eminent Monks of the Eastern Sea, Volume 5'.

Section 15: Dharani Chapter, Wonderful Adornment King Chapter, Samantabhadra's Exhortation Chapter. Chong emerges from the hole, the ghost kowtows, Yama points and sends the Fourth Heaven Bodhisattva riding a six-tusked elephant.

Chong emerges from the hole

During the Jianchu period of the Song Dynasty, there was a monk named Puming. He became a monk at a young age and was pure in nature. He often ate vegetarian food, wore cloth clothes, and made the Lotus Sutra his daily practice. When reciting the sutra, he had special clothes and a seat, which he never mixed up. Every time he recited the 'Exhortation Chapter', he would see Samantabhadra Bodhisattva riding an elephant standing before him. The wife of Wang Daozhen, a villager, was seriously ill and asked Dharma Master Puming to chant mantras. As soon as the Dharma Master entered the door, the patient fell into a coma. Suddenly, they saw something like a civet cat, several feet long, running out of a dog hole, and the illness immediately disappeared. Dharma Master Puming also once walked by the water, and a shaman said that the deities were all frightened and ran away when they saw Dharma Master Ming. From 'Expanded Praises, Volume 6' and 'Records of Manifest Responses'.

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鬼乃扣頭

寶通。梵行精修。長誦法華陀羅尼品。稍有靈異。時楊橋村有趙氏家。妻為神所魅。請通持咒。通既至。神即現形。通告曰。神在村中。合當興福。如何反魅於人。神曰。非弟子事。此乃部下小鬼耳。遂呼小鬼至前嘖罰。趙妻因此得差。續後趙妻之病仍發。歌吟竟日。又來告通。通又至。見所責鬼在病床前。通曰。前曾誡治。那得再來。汝若不去。吾當誦咒。令汝頭破作七分。如阿梨樹枝也。鬼乃扣首求哀。不煩咒也。從此病差。鬼不復至矣。　出靈瑞集及弘贊第七．現應錄。隋開皇年中事。

閻王指送第四天

釋道琎。荊州人也。諷誦茲典。布衣一食。殆有遇人之量。止辨才寺。忽體仆息微。經數日。自見冥官追錄。將至王前。王曰。師誦法華。律行清凈。應生第四天中。慈尊眾所弟子。罪惡之身。恐不復相遇。故欲見師。愿垂救也。琎遂暫蘇。向諸僧具說。言訖而卒。　出弘贊第八。

菩薩來乘六牙象

高麗時有僧。失其名。在靈巖寺東林誦法華經。每精誠懇到。中表潔凈。焚香禮佛。以求證驗。初有大蛇及雉鹿俱來立聽。誦訖乃散。中時山神將食自來供養。后忽見光明從東山而下。有大菩薩乘六牙白象。大眾圍繞。直至其前。僧望光拜。慶悅深至。疑義闕文皆

【現代漢語翻譯】 現代漢語譯本

鬼乃叩頭

寶通（僧人名）。梵行精進修行，長期誦讀《法華陀羅尼品》。略有靈異。當時楊橋村有趙氏一家，妻子被神所迷惑。請寶通來持咒。寶通來到后，神就顯現了形體。寶通告誡說：『神在村中，應當為大家帶來福祉，怎麼反而迷惑人呢？』神說：『不是弟子所為，這是部下的小鬼做的。』於是呼喚小鬼到面前責罰。趙妻因此病好了些。後來趙妻的病又發作，整天歌唱吟誦。又來告訴寶通。寶通又來到，看見被責罰的鬼在病床前。寶通說：『之前已經告誡懲治過了，怎麼又來了？你若是不走，我就要誦咒，讓你頭破裂成七分，像阿梨樹枝一樣。』鬼便叩頭求饒，說不用誦咒了。從此病就好了，鬼也不再來了。出自《靈瑞集》及《弘贊》第七、《現應錄》。是隋朝開皇年間的事情。

閻王指送第四天

釋道琎（僧人名），荊州人。諷誦這部經典，穿著粗布衣，每日只吃一餐，幾乎有可以遇到聖人的氣度。住在辨才寺。忽然身體倒下，氣息微弱，經過幾天，自己看見冥官來追捕記錄。將要到閻王面前時，閻王說：『法師誦讀《法華經》，持戒修行清凈，應當往生到第四天中，成為慈尊（彌勒菩薩）眾多弟子中的一員。我等罪惡之身，恐怕不能再相遇，所以想見見法師，希望您能救度我們。』道琎於是暫時甦醒，向眾僧詳細說了這些話，說完就去世了。出自《弘贊》第八。

菩薩來乘六牙象

高麗（古代國家名）時有一位僧人，失去了他的名字。在靈巖寺東林誦讀《法華經》。每次都非常精誠懇切，身心內外都潔凈，焚香禮佛，以求得到證驗。起初有大蛇和雉鹿都來站立聽經，誦經完畢后就散去。中午時山神會親自送食物來供養。後來忽然看見光明從東山而下，有一位大菩薩乘坐六牙白象，大眾圍繞著，一直來到他的面前。僧人望著光明禮拜，慶幸喜悅到了極點，對經文中的疑義和缺失之處都……

【English Translation】 English version

The Ghost Knelt Down

Baotong (name of a monk) was diligent in his pure conduct and practiced diligently, reciting the 'Dharani Chapter' of the Lotus Sutra for a long time. He had some spiritual abilities. At that time, in Yangqiao Village, there was a Zhao family whose wife was possessed by a spirit. They asked Baotong to chant mantras. When Baotong arrived, the spirit manifested its form. Baotong told it, 'You are a spirit in the village and should bring blessings to everyone. How can you possess people instead?' The spirit said, 'This is not my doing; it is the work of a minor ghost under my command.' Then it summoned the minor ghost and scolded it. As a result, Zhao's wife felt somewhat better. Later, Zhao's wife's illness relapsed, and she sang and chanted all day long. She came to tell Baotong again. Baotong came again and saw the ghost he had scolded in front of the sickbed. Baotong said, 'I have already warned and punished you before. How dare you come again? If you don't leave, I will chant mantras and shatter your head into seven pieces, like the branches of an Ari tree.' The ghost then knelt down and begged for mercy, saying that there was no need to chant mantras. From then on, the illness was cured, and the ghost never came again. From Lingrui Ji (Collection of Miraculous Signs) and Hongzan (Extensive Praises), Volume 7, Xianying Lu (Records of Manifest Responses). This happened during the Kaihuang era of the Sui Dynasty.

Yama Sent Him to the Fourth Heaven

Shidaojin (name of a monk) was from Jingzhou. He chanted this scripture, wore coarse cloth, and ate only one meal a day. He almost had the demeanor of someone who could encounter a sage. He lived in Biancai Temple. Suddenly, his body collapsed, and his breath became weak. After a few days, he saw the officials of the underworld come to arrest and record him. When he was about to be brought before Yama (King of the Underworld), Yama said, 'Master recites the Lotus Sutra and practices the precepts purely. He should be reborn in the fourth heaven, as a disciple among the assembly of the Compassionate One (Maitreya Bodhisattva). We, with our sinful bodies, fear that we will not be able to meet again, so we wish to see the Master and hope that you can save us.' Daojin then temporarily revived and told the monks these things in detail. After speaking, he passed away. From Hongzan (Extensive Praises), Volume 8.

A Bodhisattva Came Riding a Six-Tusked Elephant

During the Goryeo (ancient Korean kingdom) period, there was a monk whose name has been lost. He recited the Lotus Sutra in Donglin of Lingyan Temple. Each time, he was very sincere and earnest, with a clean body and mind, burning incense and prostrating to the Buddha, seeking to obtain verification. Initially, large snakes and pheasants and deer all came to stand and listen to the sutra. After the recitation was finished, they dispersed. At noon, the mountain god would personally bring food to offer. Later, he suddenly saw light descending from the eastern mountain, and a great Bodhisattva riding a six-tusked white elephant, surrounded by a large assembly, came directly before him. The monk bowed towards the light, his joy and happiness reaching the extreme. Doubts and missing words in the scripture were all...

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為敷釋。餘眾但聞異香。經久方隱。　出弘贊第七。

第十六段幼尼誦出真詮侍女冥通梵部舟人護涉天樂來迎深敬辯山人之精書堪歌崔牧伯之慶會光明出於口角菡萏生於舌根寶巖徒之或講或疑蓮華院之若讀若說珍禽現瑞亡妹告徴誦舌長存燒經不改經無一字爪生五花

幼尼誦出真詮

梁大學博士江泌女。少而出家。名僧法。年八九歲。有時靜坐閉目。誦出一卷法華經。楊州道俗咸稱神授。費長房云。驗于經論。斯理皎然。是宿習來。非開神授。即是次生事。憶而不忘。其神功乎。　出弘贊第二。

侍女冥通梵部

尤肅機崔義起有一突厥侍女。素不識文。于麟德中病死。經夜見一梵僧。突厥求哀。僧以錫扣其頂。教誦法華經一部。言作梵音。比晚乃蘇。自陳其事。家人不信告義起。起試之。突厥便誦經如流。即請西域梵僧來聽。侍女所誦之經。自首至尾言音通正。一字不遺。時以奏聞。上云冥道如此。豈得不信。當時朝臣無不知者。　出弘贊第八。

舟人護涉

僧智聰。住楊州白馬寺。尋渡江住安樂寺。值隋國崩。思歸無計。隱江荻中誦法華經。七日不饑。恒有四虎馴繞。忽見一老翁腋下挾小舟來曰。師欲渡江即上船。其四虎見而淚出。聰曰。持危㧞難正在今日。即同四虎利

【現代漢語翻譯】 現代漢語譯本： 爲了充分闡釋，其餘的人只聞到奇異的香味，過了很久才消失。出自《弘贊》第七。

第十六段：幼小的尼姑誦出真正的佛法精髓，侍女在冥冥之中通曉梵文經典，船伕受到護佑得以渡過難關，天樂降臨迎接。深深敬佩辯才無礙的山中隱士，精妙的書法堪比歌頌崔牧伯的盛會。光明從口中散發出來，蓮花從舌根生長出來。寶巖寺的僧人有的講解，有的疑惑；蓮花院的僧人好像在讀誦，又好像在演說。珍稀的禽鳥顯現祥瑞，亡故的妹妹告知徵兆。誦經的舌頭長久存在，焚燒的經書沒有改變，經書沒有一個字，指甲上生出五彩的花紋。

幼尼誦出真詮

梁朝大學博士江泌的女兒，年少時出家，法名僧法。八九歲時，有時閉上眼睛，就能誦出一卷《法華經》。揚州一帶的僧人和俗人都稱之為神授。費長房說，根據經書理論來驗證，這個道理非常明顯，這是前世的習氣帶來的，不是開悟后神靈授予的，就是前一生所經歷的事情，記憶而不忘記，這就是她的神通吧。出自《弘贊》第二。

侍女冥通梵部

尤肅機、崔義起有一個突厥侍女，向來不識字。在麟德年間病死，經過一夜，見到一位梵僧。突厥侍女向梵僧哀求，梵僧用錫杖敲擊她的頭頂，教她誦讀一部《法華經》，說要用梵語發音。到傍晚就甦醒了，自己陳述了這件事。家人不相信，告訴了崔義起。崔義起試探她，突厥侍女便像流水一樣誦讀經文。於是請來西域的梵僧來聽，侍女所誦讀的經文，從頭到尾語音都非常正確，一個字都沒有遺漏。當時把這件事上奏給皇帝，皇帝說，冥冥之中的道理是這樣的，怎麼能不相信呢？當時朝中的大臣沒有不知道這件事的。出自《弘贊》第八。

舟人護涉

僧人智聰，住在揚州白馬寺，後來渡江住在安樂寺。正趕上隋朝滅亡，想回去卻沒有辦法，就隱藏在江邊的蘆葦叢中誦讀《法華經》，七天沒有飢餓感。經常有四隻老虎溫順地圍繞著他。忽然看見一位老翁腋下夾著小船來說：『法師想要渡江就上船吧。』那四隻老虎看見了，流下了眼淚。智聰說：『擺脫危難，解救困境，就在今天了。』就和四隻老虎一起順利

【English Translation】 English version: To fully explain, the rest only smelled a strange fragrance, which disappeared after a long time. From Hong Zan (Extolling the Dharma) 7.

Section 16: A young nun recites the true essence of the Dharma, a maidservant mysteriously understands the Sanskrit scriptures, a boatman is protected and able to cross the difficult waters, and heavenly music descends to welcome. Deeply admire the eloquent recluse in the mountains, whose exquisite calligraphy is comparable to celebrating the grand gathering of Cui, the governor. Light emanates from the mouth, and lotuses grow from the root of the tongue. The monks of Bao Yan Monastery sometimes explain, sometimes doubt; the monks of Lotus Courtyard seem to be reciting, and seem to be expounding. Rare birds manifest auspicious signs, and a deceased younger sister announces omens. The tongue that recites the scriptures remains long, and the burned scriptures do not change; the scriptures have not a single word, and five-colored patterns grow on the fingernails.

A Young Nun Recites the True Teaching

The daughter of Jiang Mi, a doctor of the Grand Academy of the Liang Dynasty, left home at a young age and was named Sengfa. When she was eight or nine years old, she would sometimes close her eyes and recite a scroll of the Lotus Sutra. The monks and laypeople of Yangzhou all called it a divine endowment. Fei Changfang said, 'Verifying it with the scriptures and treatises, this principle is clear. It is from past life habits, not a divine endowment after enlightenment, but rather something experienced in a previous life, remembered and not forgotten. Is this not her miraculous power?' From Hong Zan 2.

A Maidservant Mysteriously Understands the Sanskrit Canon

Yu Suji and Cui Yiqi had a Turkic maidservant who had never been literate. She died of illness during the Linde era. After one night, she saw a Sanskrit monk. The Turkic maidservant pleaded with the monk, who tapped her head with a staff and taught her to recite a complete Lotus Sutra, saying to pronounce it in Sanskrit. By evening, she awoke and recounted the event. The family did not believe her and told Cui Yiqi. Cui Yiqi tested her, and the Turkic maidservant recited the scripture fluently. So they invited Sanskrit monks from the Western Regions to listen. The scripture recited by the maidservant, from beginning to end, had accurate and correct pronunciation, without missing a single word. At that time, this matter was reported to the emperor, who said, 'The principles in the unseen realm are like this, how can we not believe?' At that time, none of the court officials were unaware of this matter. From Hong Zan 8.

A Boatman Protected Across the Waters

The monk Zhicong lived in Baima (White Horse) Monastery in Yangzhou, and later crossed the river to live in Anle (Peace and Joy) Monastery. He encountered the collapse of the Sui Dynasty and had no way to return. He hid in the reeds by the river and recited the Lotus Sutra, and did not feel hunger for seven days. There were always four tigers that gently surrounded him. Suddenly, he saw an old man with a small boat under his arm, who said, 'If the master wishes to cross the river, then board the boat.' When the four tigers saw this, they shed tears. Zhicong said, 'To escape danger and relieve distress is precisely today.' Then, together with the four tigers, he smoothly

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涉南岸。船及老人忽然不現。聰領四虎止西霞塔西。經行禪誦。安眾八十餘人。若有㐫事。虎來大吼。由此驚覺。至貞觀中。年九十九。于佛降生日熏爐遍禮聖像。還歸靜室。端坐而化。　續高僧傳。出弘贊第八及現應錄。

天樂來迎

釋智友。蔣州人。住普云寺。誦法華經。略無棄日。每誦經之時。必執爐閉目。香煙不絕。凡經四十二年。前後總計將五萬遍。所用澡瓶居常溢滿。貞觀八年無疾坐卒。將終之日。有天樂來迎于房戶空中。繁會良久。又有香氣惹空。充塞院宇。久之而滅。弟子及道俗千有餘人迂[木*(合/(冓-再+(冓-冉)))]于東南。坐尸樹下。經宿就視。莫知所在。　出弘贊第八。

深敬辯山人之精書

山人洪辯。淳昌趙氏子。出家于曹溪。中高科。往入巨滲山庵。精進持戒。一字一拜。書法華經一部。極盡莊嚴。朝夕禮拜供養。適有倭國僧來見。懇求之乃付囑流通。其僧頂戴赍歸本國。船中放光。到已安崇福寺道場中。眾僧禮敬。感得舍利。后一年道人法行隨使舸入彼國。親見而來。即中統元年庚申也。　出海東傳弘錄。

堪歌崔牧伯慶會

少卿崔璘將赴官羅州使。宋人楊赫推命曰。宜精設大會。供養大乘。則必當遠到。公及下車。請圓妙結夏安居

【現代漢語翻譯】 現代漢語譯本： 渡過南岸時，船和老人忽然消失不見。聰帶領四虎停留在西霞塔西邊，在那裡修行禪定和誦經，安頓了八十多個人。如果有什麼不好的事情發生，老虎就會大聲吼叫，以此來提醒大家。到了貞觀年間，聰九十九歲時，在佛陀誕生日那天，他拿著熏爐，遍禮所有的佛像，然後回到靜室，端坐而逝。《續高僧傳》記載於弘贊第八及現應錄中。 天樂來迎

釋智友，蔣州人，住在普云寺。他誦讀《法華經》，幾乎沒有一天間斷。每次誦經的時候，他總是手持香爐，閉著眼睛，香菸繚繞不斷。總共經歷了四十二年，前後總計將近五萬遍。他所用的澡瓶經常是滿的。貞觀八年，他無疾而坐化。臨終的時候，有天樂在房屋上方的空中迎接他，持續了很久。還有香氣瀰漫在空中，充滿了整個寺院。過了很久才消散。他的弟子和信徒一千多人，將他的遺體安放在東南方的樹下。過了一夜去看，卻不知道遺體去了哪裡。《出弘贊第八》。 深敬洪辯山人之精書

山人洪辯（Shanren Hongbian），是淳昌趙氏的兒子，在曹溪出家。他考中了高科，前往巨滲山庵，精進地持戒。他一字一拜，書寫了一部《法華經》，極其莊嚴。早晚都禮拜供養。恰好有倭國（Woguo，日本的古稱）的僧人來拜見，懇求得到這部經書，於是洪辯將經書託付給他，希望他能流通此經。那位僧人頭頂著經書，帶回了自己的國家。在船中，經書放出光芒。到達倭國后，經書被安放在崇福寺的道場中，眾僧禮敬這部經書，感應到了舍利。過了一年，道人法行跟隨使船進入那個國家，親眼見到了這件事，那是中統元年庚申年。《出海東傳弘錄》。 堪歌崔牧伯慶會

少卿崔璘（Cui Lin）將要赴任羅州使。宋人楊赫（Yang He）為他推算命運說，應該精心設定大會，供養大乘佛教，那麼一定能夠順利到達目的地。崔璘到達羅州后，就請圓妙法師結夏安居。

【English Translation】 English version: Crossing the south bank, the boat and the old man suddenly disappeared. Cong, leading the four tigers, stopped at the west of Xixia Pagoda, where they practiced Chan meditation and recited scriptures, settling more than eighty people. If anything bad happened, the tigers would roar loudly to alert everyone. In the Zhenguan era, when Cong was ninety-nine years old, on the Buddha's birthday, he held a censer and paid homage to all the Buddha statues, then returned to his quiet room, sat upright, and passed away. This is recorded in 'Continued Biographies of Eminent Monks', Hongzan Eighth and Records of Manifestations. Heavenly Music Comes to Greet

釋智友（Shi Zhiyou） from Jiangzhou, lived in Puyun Temple. He recited the 'Lotus Sutra' almost every day without interruption. Every time he recited the sutra, he always held a censer, closed his eyes, and the incense smoke was constant. He went through a total of forty-two years, totaling nearly fifty thousand recitations. The bathing bottle he used was often full. In the eighth year of Zhenguan, he passed away peacefully while sitting. On the day of his death, heavenly music came to greet him in the air above the house, lasting for a long time. There was also fragrance filling the air, filling the entire temple. It dissipated after a long time. His disciples and more than a thousand believers placed his remains under a tree in the southeast. When they went to see him the next day, they did not know where the remains had gone. From 'Hongzan Eighth'. Deep Respect for the Exquisite Writing of Recluse Hongbian

Recluse Hongbian (Shanren Hongbian) was the son of the Zhao family of Chunchang, and he became a monk at Caoxi. He passed the high-level imperial examination and went to Jushen Mountain Hermitage, diligently upholding the precepts. He wrote a copy of the 'Lotus Sutra', bowing once for each character, extremely solemn. He worshiped and made offerings to it morning and evening. It happened that a monk from Woguo (ancient name for Japan) came to visit and earnestly requested the sutra, so Hongbian entrusted the sutra to him, hoping that he could circulate it. That monk carried the sutra on his head and took it back to his country. In the boat, the sutra emitted light. After arriving in Woguo, the sutra was placed in the dojo of Chongfu Temple, and the monks worshiped the sutra, sensing the relics. A year later, Daoist Faxing followed the envoy ship into that country and saw this with his own eyes. That was the year Gengshen of the first year of Zhongtong. From 'Records of Propagation in the Eastern Sea'. Worthy of Praise, Magistrate Cui's Celebration Assembly

Shaoqing Cui Lin (Cui Lin) was about to go to Luozhou as an envoy. Yang He (Yang He) of the Song Dynasty predicted his fate, saying that he should carefully set up a grand assembly to make offerings to Mahayana Buddhism, then he would surely arrive at his destination smoothly. After Cui Lin arrived in Luozhou, he invited Dharma Master Yuanmiao to hold a summer retreat.

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于雲谷寺。及指揮使行色近境。公入官時。小婢忽得顛狂。種種對治。婢即語曰。我非顛狂。我是乳母之夫某也。物故許多年。冥游未得超升。今幸竭誠張皇梵席。欲問一二大旨。然守護神將呵禁不入。彷徨門外數日矣。非但某耳。先亡親屬某與某亦欲聞法。隨我來耳。然飢渴害志。請先酬酌。又令吾輩至雲谷寺。呼名許入于道場。冀得度脫。公聞之怪甚。送客已。到寺一一如其呼名設席。使之聞法。公自是常讀蓮經。翌年秋召為右承宣。不數年拜相。至門下平章事。立極人品而卒。　出海東傳弘錄。

光明出於口角

僧亡名。寓尚州小寺。常以陰陽占卜出入里閭。男女皆迎之問禍福。以此資衣食。一日官廳設法廗。州內諸寺典香者咸會焉。亡名雖預。只是陰陽僧。居眾末。皆忽之如草。比及夜半。燈燭已息。昏昏假寐中。忽見光明如燈火。眾皆驚起。試尋之。乃從亡名口中出也。因委問其由。答曰。予扶身術數。反愧黑業。內自懺悔。但誦課蓮經有年矣。諸僧皆嘆伏脩敬焉。　出海東傳弘錄。

菡萏生於舌根

尚州戶長金義鈞。常樂讀法華經。募勸耆老少壯道俗分為二徒。每月六齋日召耆老於私弟習誦蓮華經。經畢略以茶果慰之。及集少壯。則並置酒侑之。自此少壯之發心不飲者。壯入耆

老徒。時人戲曰某與某已入無酒法華徒。某與某猶在有酒法華徒。其隨機激發如此。比及無常。葬于山麓。蓮華髮于冢上。　出海東傳弘錄。

寶巖徒之或講或疑

松京宣祺門右臂。有嶺連亙。垂及保定門者。曰德山。山之乾維有一蘭若。曰寶巖。樓閣開豁。坐見山川縹緲之外。東北里致仕卿相若林。樞密千表。秦尚書世儀。梁大卿棟材。與諸退老並散逸四十餘人。同結法華社。每月六齋日各持科本蓮經。差一人別座。點破科端。銷釋義理。諸耆老證聽。或設疑問。如是次第輪環相續。益欲人人之盡能解說也。至十五日則精設妙饌。供養彌陀。合院設齋。過夜精勤。同迴向凈土。故至臨終之際。如意自在者不絕焉。　出海東傳弘錄。

蓮華院之若讀若說

松京駱馳橋東巷。有一招提曰蓮華院。凡城南里清信士輩結法華社。每月六齋日同會於此。若讀若說。其所以憑仗妙乘。迴向凈土者。多與寶巖社相為甲乙。

珍禽顯瑞

居士崔彪。耽津人也。聞圓妙結于寶月山。與堂弟弘請創于萬德山。各佔構堂宇。甚有力焉。平生未嘗現嗔怒相。其子往鄰邑。忽為大蟲所害。彪為辨紙墨。請山人一如書法華經。忽感青鳥來入經室。貌甚閑暇。如是者至於再三。洎經將畢。夢亡子告曰。因寫經

力。得為純善美丈夫身。

亡妹告徴

女右侍禁金軾之第二女也。其弟道人之虛。常誦蓮經。女忽遘疾。命終托之虛告曰。請為我設法華勝筵。用助超升。時之虛住穴古寺。得得來家。即灑掃私弟。約一七日。請持經開士六時精進。至罷席日。金氏又現夢曰。暫間經力。得生勝處。后虛到社。委說如此。

第十七段

誦舌長存

秦州權氏女。常誦法華。死後十餘年。其家改葬。見其骨肉略盡。唯舌如生。　出弘贊第八。

燒經不改

貞觀五年。隆州邑西縣令狐元軌。信重佛法。寫法華．金剛．涅槃等經。恐致訛誤。遂憑土坑禪師撿挍。寫已即帶往岐州莊所。一日他行。其莊為外火延燒。一時蕩盡。元軌回。嗟嘆莫窮。因令人撥灰取金銅軸頭。忽見諸經完然。黃色猶不改。但金剛般若首題焦黑。自言所因。乃初寫時有官人能書。其人行急。不獲潔凈。直爾立題。由是被焚。　出弘贊第十及現應錄。

經無一字

唐武德中。有尼法信。通持法華經。仍欲精寫一部。遂訪書人。倍酬其直。別置堂戶令書之。每一起一浴。更著凈衣。仍于案上。壁鑿通外。加一竹筒。書生凡出息。輒含竹筒吐息于外。寫經七卷。八年乃終。設齋慶懺。立凈道場。香花崇奉。至貞觀十三

【現代漢語翻譯】 現代漢語譯本 力。得以成為純善美滿的丈夫之身。

亡妹告徴

金軾之女，是女右侍禁的第二個女兒。她的弟弟道人之虛，經常誦讀《蓮經》。金軾之女忽然得了疾病，臨終時託付給道人之虛說：『請為我做法華殊勝的法會，用以幫助我超脫昇華。』當時道人之虛住在穴古寺，得到訊息后趕回家中，立即打掃乾淨自己的住所，約定七日之內，請來誦經的開士六時精進地誦經。到法會結束那天，金氏又在夢中顯現說：『憑藉經文的力量，我得以轉生到殊勝的地方。』後來道人之虛到寺社，詳細地講述了這件事。

第十七段

誦舌長存

秦州權氏之女，經常誦讀《法華經》。死後十餘年，她的家人改葬她。發現她的骨肉幾乎都已腐爛，只有舌頭完好如生。——出自弘贊第八。

燒經不改

貞觀五年，隆州邑西縣縣令狐元軌，信奉並重視佛法，書寫了《法華經》、《金剛經》、《涅槃經》等經典。擔心出現訛誤，於是請土坑禪師校對。書寫完畢后，就帶往岐州的莊園。一天他外出，他的莊園被外面的火災蔓延燒燬，一時之間蕩然無存。狐元軌回來后，悲嘆不已。於是讓人撥開灰燼去取金銅的軸頭，忽然看見各種經書都完好無損，黃色依舊沒有改變，只有《金剛般若》的首題被燒焦變黑。狐元軌自己說這是因為當初書寫時，有位官員擅長書法，但那人當時行色匆匆，沒有做到潔凈，直接就題寫了經名，因此才被焚燬。——出自弘贊第十及現應錄。

經無一字

唐朝武德年間，有位尼姑法信，精通並受持《法華經》，仍然想認真地抄寫一部。於是拜訪書寫之人，加倍地付給報酬。另外設定一間房舍讓書寫之人書寫。每次開始書寫前都要沐浴，更換乾淨的衣服。還在書案上方的墻壁上鑿通一個孔洞通向外面，加裝一根竹筒。書生凡是呼出氣息，就含著竹筒將氣息吐到外面。抄寫經書七卷，歷時八年才完成。做法會慶賀懺悔，設立清凈的道場，用香花崇敬供奉。到貞觀十三年

【English Translation】 English version Power. To be reborn as a purely virtuous and beautiful man.

Deceased Sister's Admonition

The daughter of Jin Shi, the second daughter of the female Right Attendant Jin Shi. Her younger brother, the Daoist Zhixu, often recited the Lotus Sutra (Lian Jing). The daughter of Jin Shi suddenly fell ill, and on her deathbed, she entrusted Zhixu, saying, 'Please arrange a magnificent Dharma Assembly of the Lotus Sutra (Fa Hua Sheng Yan) for me, to help me transcend and ascend.' At that time, Zhixu was living in Xuegu Temple (Xuegu Si). Upon receiving the news, he rushed back home and immediately cleaned his residence, arranging for learned monks to diligently recite the sutra six times a day for seven days. On the day the Dharma Assembly concluded, Jin Shi appeared again in a dream, saying, 'Through the power of the sutra, I have been reborn in a wonderful place.' Later, Zhixu went to the temple and recounted this matter in detail.

Section Seventeen

Tongue Remains Intact

The daughter of the Quan family in Qinzhou often recited the Lotus Sutra (Fa Hua Jing). More than ten years after her death, her family reburied her. They found that her flesh and bones had mostly decayed, but her tongue remained intact and lifelike. - From Hong Zan, Volume 8.

Burning Sutra Unchanged

In the fifth year of the Zhenguan era, Linghu Yuangui, the magistrate of Yuxi County in Longzhou, believed in and valued Buddhism. He transcribed scriptures such as the Lotus Sutra (Fa Hua Jing), the Diamond Sutra (Jin Gang Jing), and the Nirvana Sutra (Nie Pan Jing). Fearing errors, he asked the Chan master Tukeng to proofread them. After transcribing them, he took them to his estate in Qizhou. One day, while he was away, his estate was consumed by a fire that spread from outside, and everything was destroyed in an instant. When Linghu Yuangui returned, he lamented endlessly. He then ordered people to sift through the ashes to retrieve the gold and copper axle heads. Suddenly, he saw that all the scriptures were intact, and the yellow color remained unchanged, except for the title of the Diamond Sutra (Jin Gang Ban Ruo), which was charred black. Linghu Yuangui himself said that this was because when the scriptures were initially transcribed, an official who was skilled in calligraphy was in a hurry and did not purify himself properly before writing the title, which is why it was burned. - From Hong Zan, Volume 10, and Xian Ying Lu.

Not a Single Word Missing

During the Wude era of the Tang Dynasty, there was a nun named Faxin who was proficient in and upheld the Lotus Sutra (Fa Hua Jing). She still wanted to meticulously transcribe a copy. Therefore, she sought out a scribe and paid him double the usual fee. She also set up a separate room for the scribe to write in. Each time before starting to write, the scribe would bathe and change into clean clothes. She also had a hole drilled in the wall above the desk, leading to the outside, and a bamboo tube was installed. Whenever the scribe exhaled, he would hold the bamboo tube in his mouth and exhale into it. It took eight years to transcribe the seven volumes of the scripture. She held a Dharma Assembly to celebrate and repent, establishing a pure Dharma site, and making offerings of incense and flowers with reverence. By the thirteenth year of the Zhenguan era

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年。有龍門寺僧法端常講是經。以此尼經本精至。遣人往請。固辭不已。而自送去。及講法開讀。唯見黃紙。了無一字。端慚懼。即還之。尼知有所犯。即以香湯灌滌其函。頂戴繞佛行道凡七晝夜。及開視之。還復如舊。　本出法苑珠林．傳弘贊第十。

爪生五花

尼。高郵縣人。志節霜凈。言行冰清。誦法華經。不捨晝夜。初誦一卷。忽于右手爪上生一花。狀如綾絲。次至五卷。五指爪上皆生一花。誦徹六七。掌並二花。大過爪上。由是聲傳闕下。陳武皇來入看之。從此郡人呼為花手尼。　本出靈瑞集。

法華靈驗傳卷下(終)

No. 1539-A

最乘之法。非後學所能辯。必考是法之驗。然後而人信之。自法華東譯以後。諸家章疏蓋多。而智者解釋獨行於世。然流傳或失本真。講演未達其奧。一源之妙。岐于萬派。嘗謂讀是經者要看講儀與夫靈驗傳。以其直探玄旨。深求妙應。斷在二書也。(妙慧)謹舍貲財。刊此二書。安置於萬義寺。以壽不杇耳。寺生至亢間。貞古玄默相繼主席。卒傳於余王文忠肅公之伯父珍丘大禪師混其。其又傳於三藏法師義旋。旋后三傳而至於余。要皆不出乎吾宗爾寺本。混其嘗設法華道場。故宜於此宣揚此法用丐。

皇明嘉靖十三年甲午六

【現代漢語翻譯】 現代漢語譯本 那一年，龍門寺的僧人法端經常講這部經。因為這位尼姑所藏的經書版本最為精妙完善，便派人前去求取。尼姑堅決推辭，但最終還是親自送了過去。等到講法時打開經函誦讀，卻只見一片黃紙，沒有一個字。法端感到慚愧和害怕，立即將經書送還。尼姑知道其中必有冒犯之處，便用香湯洗滌經函，頂戴經函繞佛行道，整整七個晝夜。再次打開觀看，經書恢復如初。 （本段出自《法苑珠林·傳弘贊第十》）

指甲生出五彩花紋 有位尼姑，是高郵縣人，志向和節操像霜雪般純潔，言行舉止像冰一樣清澈。她誦讀《法華經》，日夜不停歇。最初誦讀一卷時，忽然在右手的一個指甲上生出一朵花，形狀像綾羅絲線。接著誦讀到五卷時，五個手指的指甲上都生出一朵花。誦讀完六七卷時，手掌上也生出兩朵花，比指甲上的花還要大。因此，她的名聲傳到了京城。陳武皇親自前來看望她。從此，郡里的人都稱她為『花手尼』。 （本段出自《靈瑞集》）

《法華靈驗傳》卷下（完）

最上乘的佛法，不是後學者所能輕易辨明的，必須考察驗證其靈驗之處，然後人們才會信服。自從《法華經》翻譯到東方以來，各家的註解疏釋很多，但只有智者大師的解釋獨自盛行於世。然而，流傳過程中或許失去了原本的真意，講演也未能達到其精妙之處。同一源頭的妙法，分歧為無數流派。我曾經說過，讀這部經的人要看講儀和《靈驗傳》，因為它們直接探尋玄妙的旨意，深入尋求奇妙的感應，決斷就在這兩本書中。（妙慧）我恭敬地捐出資財，刊印這兩本書，安置在萬義寺，以求經書長久流傳。寺里的生至、亢間，貞古、玄默相繼擔任住持。最終傳給了我的王文忠肅公的伯父珍丘大禪師混其，混其又傳給了三藏法師義旋。義旋之後又傳了三代才傳到我這裡。總之，都沒有超出我們宗門的宗旨。萬義寺原本就由混其設立法華道場，所以適宜在這裡宣揚這部佛法。 皇明嘉靖十三年甲午年

【English Translation】 English version In that year, the monk Fa Duan of Longmen Monastery often lectured on this sutra. Because the version of the sutra kept by this nun was the most refined and complete, he sent someone to request it. The nun firmly declined, but eventually personally delivered it. When he opened the sutra to lecture, he saw only yellow paper, without a single word. Fa Duan felt ashamed and fearful, and immediately returned the sutra. The nun knew that there must have been some offense, so she washed the sutra case with fragrant water, carried it on her head, and circumambulated the Buddha for seven days and nights. When she opened it again, the sutra was restored to its original state. (This passage is from 'Dharma Garden Pearl Forest, Chapter 10 on Spreading and Praising')

Nails Growing Five-Colored Flowers There was a nun from Gaoyou County, whose aspirations and integrity were as pure as frost and snow, and whose words and deeds were as clear as ice. She recited the 'Lotus Sutra' day and night without ceasing. When she first recited one chapter, a flower suddenly grew on one of the nails of her right hand, shaped like silk threads. Then, when she recited five chapters, a flower grew on each of the nails of her five fingers. When she finished reciting six or seven chapters, two flowers grew on her palms, larger than the flowers on her nails. Therefore, her fame spread to the capital. Emperor Wu of Chen personally came to see her. From then on, the people of the county called her 'Flower-Hand Nun'. (This passage is from 'Collection of Miraculous Signs')

Chapter 2 of the 'Records of Miraculous Responses to the Lotus Sutra' (End)

The supreme vehicle of the Dharma is not something that later learners can easily discern; it is necessary to examine and verify its miraculous signs before people will believe it. Since the 'Lotus Sutra' was translated into the East, there have been many commentaries and annotations from various schools, but only the explanations of the Great Teacher Zhiyi have prevailed in the world. However, in the process of transmission, the original true meaning may have been lost, and the lectures may not have reached its subtle essence. The wonderful Dharma from the same source has diverged into countless schools. I once said that those who read this sutra should look at the lecture notes and the 'Records of Miraculous Responses', because they directly explore the profound meaning and deeply seek the wonderful responses; the judgment lies in these two books. (Miaohui) I respectfully donate funds to print these two books and place them in Wanyi Monastery, in order to seek the long-lasting transmission of the sutras. Shengzhi and Kangjian, Zhengu and Xuanmo successively served as abbots of the monastery. Eventually, it was passed on to my uncle, the Great Zen Master Zhenqiu Hunqi, the Earl of Wenzhongsu of Wang, who then passed it on to the Tripitaka Master Yixuan. After Yixuan, it was passed down for three generations before reaching me. In short, it has not gone beyond the tenets of our school. Wanyi Monastery was originally established by Hunqi to set up a Lotus Sutra practice center, so it is appropriate to propagate this Dharma here. The year of Jiawu, the thirteenth year of the Jiajing reign of the Huangming Dynasty

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月日全羅道高敞文殊寺重鋟

【現代漢語翻譯】 現代漢語譯本： 全羅道高敞文殊寺重刊于某年某月。

【English Translation】 English version: Reprinted at Munsu Temple (Munsu-sa) in Gochang (Gochang), Jeolla Province (Jeollado) in [Month] [Day].

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